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By  the  same  Author: 
THOUGHTS  O^  PREACHING.    Being  Contributions 

to  Homiletics.    1  vol.  12mo.  cloth,  $1  25. 

COIS'SOLATIOK     In  Discourses  on  Select  Topics,  ad- 
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TIAN FAITH  AND  PKACTICE.    1  vol.  12mo.  cloth,  $1  25. 

FORTY  YEARS  FAMILIAR  LETTERS  OF  JAMES 

"W.  ALEXANDER,  D.  D.  Constituting,  with  the  Notes,  a  Memoir  of  his 
Life.  Edited  by  the  Surviving  Correspondent,  John  Hall  D.  D.  2  vols. 
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FAITH 


V 


MAR  22  1918 


TREATED   IN 


A    SERIES     OF     DISCOURSES 


JAMES  W.  ALEXANDER,  D.D. 


KEW  YORK : 
CHARLES  SCRIBNER,    124   GRAND   STREET. 

1862. 


Entered,  according  to  Act  of  Congress,  in  the  year  1862,  by 

CHARLES   SCRIBNEK, 

In  tho  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 

District  of  New  York. 


JOHN"  F.  TROW, 

PRINTER,  STERF.OTYPER,  AND  EbECTROTYPER, 

43  &  50  Greene  Street, 

New  York. 


PREFACE 


DuEmG  the  years  1856  and  1857  Dr.  Alex- 
ander delivered  to  his  congregation  at  intervals 
a  series  of  discourses  on  Faith.  These  he  in- 
tended to  enlarge  and  throw  into  the  form  of  a 
treatise,  and  had  actually  made  arrangements 
for  its  publication,  when  his  failing  health  pre- 
vented its  accomplishment.  Knowing  that  the 
author  had  expended  much  labour  in  the  prep- 
aration of  these  discourses,  and  believing  that 
they  clear  up  many  difficulties  connected  with 
the  subject,  I  now  present  them  to  the  public 
just  as  they  were  delivered. 

Although  much  is  lost  in  the  arrangement, 


4  PREFACE. 

and  in  the  absence  of  matter  wliicli  Dr.  Al- 
exander intended  to  have  incorporated,  yet 
enough  remains  to  authorize  their  publication. 
I  have  added  one  or  two  discourses  of  a  more 
general  character,  to  bring  the  volume  to  a  con- 
venient size. 

S.  D.  A. 

New  York. 


CONTENTS 


•♦» 


I. 

PAGE 

THE  RIGHTEOUS  ADVOCATE  FOR  SINNERS,   ...        9 

IL 
SPIRITUAL  ILLUMINATION,  .  ....       33 

IIL 
THE  NATURE  OF  FAITH, 63 

IV. 

THE  OBJECT   OF  FAITH, 91 

V. 

FAITH  CONSIDERED  AS  JUSTIFYING,        .        .        .        .119 

VL 

JUSTIFICATION  BY  FAITH, 141 

VIL 
FAITH  ESTABLISHING  THE  LAW. 181 


6  CONTENTS. 


viir. 

PAGE 

THE  PROGRESS  OF  FAITH, 20'? 


IX. 
EFFECTUAL  WORKING   OF  FAITH, 233 

X. 
JOY  IN  BELIEVING, 257 

XI. 
HOPE  OF  RIGHTEOUSNESS, 281 

XII. 
FAITH    AND    BAPTISM, 807 

XIII. 
THE  EFFICACY  OF  STRONG  FAITH,  .        .        .        .335 

XIV. 
IN  THE  BELOVED, 861 

XV. 

CONVERSION  AN  OBJECT  OF  POWER,     ....     887 

XVI. 
THE  MYSTERY  OF  THE  GOSPEL,       .  ...    411 


I. 

THE    RIGHTEOUS  ADVOCATE   FOR   SINNERS. 


THE  EIGHTEOUS  ADVOCATE.  FOR 
SINNERS. 


1  John  ii.  1.— And  if  any  man  sin,  we  have  an  advocate 
with  the  Father,  Jesus  Christ  the  righteous. 


Our  translators  have  left  some  words  in 
their  original  Greek  and  Hebrew  form.  Sach 
are  Ameii^  Selah,  Hallelujah,  Baptize,  Baptist 

In  some  instances  this  was  done  on  account 
of  the  want  of  an  exact  equivalent.  One  of 
these  words,  which  has  no  answerable  term  in 
English,  is  the  very  term  here  rendered  Advo- 
cate. This  Greek  word,  of  frequent  occurrence, 
and  great  preciousness,  sometimes  means  one 
who  takes  up  his  client's  cause,  to  carry  it 
through  by  pleadings  and  acts,  an  Advocate; 
sometimes  one  who  goes  forth  to  make  peace 


y^ 


10         THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

between  two  parties,  beseeching  for  an  offender, 
an  Intercessor ;  sometimes  one  who  stands  by 
the  sinking  sufferer,  uttering  words  of  consola- 
tion and  strength,  a  Comforter,  All  these 
offices  concur  in  Jesus  Christ,  who  is  our  Advo- 
cate to  urge  our  cause — an  Intercessor  to  make 
our  peace — our  Comforter  to  fill  us  with  joy ; 
and  hence  one  might  almost  wish  the  text  had 
said,  "  If  any  man  sin,  we  have  a  Paradetos 
with  the  Father." 

Kow,  though  this  name  of  love  is  also  given 
to  the  Holy  Spirit,  there  is  something  delightful 
in  regarding  both  the  adorable  Son  and  the 
Spirit  as  standing  towards  us  in  this  same 
benignant  relation  of  manifold  good.  In  our 
mind's  apprehension  of  Divine  consolation,  there 
need  be  no  nice  discriminating  between  the 
Yfork  of  the  Son  and  the  work  of  the  Spirit, 
for  when  the  Lord  Jesus  comforts,  it  is  by  the 
hand  of  the  Comforter.  Far  different,  how- 
ever, is  the  work  here  ascribed  to  Christ  as 
our  Paraclete.  Here  he  transacts,  not  in  us, 
but  for  us ;  not  on  earth,  but  in  heaven ;  not 
with  creatures,  but  with  God.  The  topic 
presented  to  us  is  the  Lord  Jesus  Christ  as 


THE    RIGHTEOUS   ADVOCATE    FOR    SINNERS.  H 

OUR    Mediator    and    Head,   acting    on    our 

BEHALF     ABOVE,     IN      VIRTUE      OF     HiS      PEtlFECT 
RIGHTEOUSNESS. 

You  will  at  once  be  struck,  on  examination, 
with  the  strong  contrast  in  tlie  text  between  sin 
and  rio-liteousness.  It  is  I  the  sinful  one  :  it  is 
Jesus  Christ  the  righteous.  And  this  has  a 
bearing  which  cui^soiy  readers  and  superficial 
theologians  are  apt  to  overlook,  being  indeed 
the  solution  of  the  main  difficulty  to  mankind. 
This  is  clearly  and  fully  before  the  mind  of  the 
apostle  John,  whose  characteristic  it  is,  as  a 
thinker  and  writer  under  Divine  guidance,  to 
unite  depth  of  meaning  with  childlike  plainness 
of  words.  His  truths  are  solid  and  precious  as 
the  diamond,  while  they  are  no  less  simple  and 
pellucid. 

I.  Consider  the  case  thus  :  If  there  were  no 
such  thing  in  the  world  as  consciousness  of  sin^ 
the  vast  structures  of  all  religions  for  procuring 
pardon  and  peace  would  tumble  down  or 
moulder  away.  It  is  sense  of  sin  that  troubles 
mankind.  It  is  a  pronouncing  and  punishing 
Conscience  that  anoints  priests,  declares  fasts. 


12         THE    RIGHTEOUS    ADVOCATE   FOR    SINNERS. 

keeps  lents,  rears  altars,  and  sacrifices  heca- 
tombs. It  is  tlie  self-accused  sinner  who  cries, 
"  Wherewith  shall  I  come  before  the  Lord,  and 
how  shall  I  bow  myself  before  the  High  God  ? 
Shall  I  come  before  him  with  burnt  offerings, 
with  yearlings  ?  will  the  Lord  be  pleased  with 
thousands  of  rams,  or  with  ten  thousands  of 
rivers  of  oil  ?  Shall  I  give  my  first-born  for  my 
transgressions,  the  fruit  of  my  body  for  the  sin 
of  my  soul  ? "  Mic.  vi.  6.  Yes,  many  have 
replied,  and  vainly  endeavored  to  offer  the  rich- 
est and  bloodiest  oblations  to  escape  the  in- 
tolerable sting  of  sin  in  the  conscience.  So 
much  worse  is  pain  of  mind  than  pain  of  body, 
that  pagans  and  papists  do  most  willingly  en- 
dure and  even  will  inflict  on  themselves  any 
degree  of  suffering,  from  hunger,  whips,  hot 
iron,  knives,  ingenious  and  continued  tortures, 
in  order  to  get  rid  of  the  more  direful  inward 
furies  of  an  e\dl  Conscience.  Under  Christian- 
ity relief  is  afforded,  but  (mark  it)  only  through 
Christian  means.  Christ  cures  this  inward  fever 
and  frenzy;  but  only  in  those  who  drink  of 
his  fountain.  The  consciousness  of  sin,  with  its 
accompanying  pain,  sometimes  dull  and   sub- 


THE   RIGHTEOUS    ADVOCATE    FOR    SINNERS.  13 

dued,  but  always  ready  on  provocation,  or  at 
the  dying  hour,  or  in  eternity,  to  become  poig- 
nant and  agonizing,  exists  in  all  men ;  and 
whenever  the  thought  has  become  explicit, 
whenever  the  soul  has  come  to  comprehend  it- 
self, it  leads  up  to  the  idea  of  God  as  holy  and 
as  offended.  'Nor  is  this  internal  principle  ever 
eradicated.  It  belongs  to  man  as  man ;  and  it 
stino-s  and  wounds  and  curses  sinful  man  as  sin- 
ful  man.  And  when  rehgious  transfoiTQation 
takes  place,  though  there  be  a  new  nature,  there 
is  no  new  faculty ;  and  Conscience  abides  on 
the  vicarious  throne  as  truly  in  heaven  as  in 
hell.  The  intermediate  realm  of  the  present  life 
affords  abundant  scope  for  the  work  of  Con- 
science, both  in  the  righteous  and  the  wicked. 
None  are  wholly  pure  :  all  are  either  wholly  or 
partially  unclean.  As  early  as  the  first  century 
this  holy  Apostle  found  reason  to  guard  against 
the  shallow  conceit  of  sinless  perfection,  i.  8  : 
"  If  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us.  If  we  confess 
our  sins  (a  prompting  of  Conscience  when  led 
up  to  the  Lawgiver  and  Judge)  he  is  faithful 
and  just  to  forgive  us  our  sins,  and  to  cleanse 


14         THE    KIGHTEOUS    ADVOCATE   FOR    SINNERS. 

US  from  all  unrigliteousness."  Consciousness  of 
impurity  begets  repentance,  and  so  confession, 
and  so  cleansing.  "  If  we  say  (he  adds)  that 
we  have  not  sinned,  we  make  Him  a  liar, 
and  his  truth  is  not  in  us."  Words  which 
strikingly  convey  that  truth  we  have  been 
asserting,  and  which  deserve  our  careful  con- 
sideration. 

Any  proposition  introduced  by  the  holy 
writer  mth  such  unwonted  and  startling  lan- 
guage must  be  of  singular  moment.  Any  error 
that  would  make  the  Lord  a  liar  is  an  error  not 
only  to  be  forsaken,  but  guarded  against  and 
abhorred.  This  error  is  the  alleging  that  we 
have  not  sinned.  The  doctrine  of  sin  is  funda- 
mental. This  dark  side  of  the  contrast  is  always 
present,  like  the  background  of  the  painting,  or, 
still  more  exactly,  the  chaos  out  of  which  order 
and  light  emerge.  All  have  sinned  and  come 
short  of  the  glory  of  God.  The  preaching  of 
every  apostle,  nay,  the  entire  Christian  system, 
proceeds  upon  this.  There  is  no  such  thing  as 
becoming  a  true  Christian  by  a  process  of  mak- 
ing that  which  is  not  quite  good,  to  grow  grad- 
ually better.     It  is  day  out  of  night.     There 


THE   RIGHTEOUS   ADVOCATE    FOR    SIXNERS.  15 

must  be  a  tliorougli  clearing  away  of  every  self- 
righteous  figment,  before  the  first  stone  of  the 
gracious  edifice  can  be  laid  In  this  we  discern 
the  reason  why  Paul,  as  a  master  workman,  in 
his  great  epistle  to  the  Romans,  begins  his 
sweeping  process  by  utterly  demolishing  every 
ground  of  merit,  and  clearing  away  out  of  sight 
every  pretence  of  Gentile  and  of  Jewish  right- 
eousness. And  we  seem  to  behold  him,  after  the 
completion  of  this  herculean  task,  and  cleaning  of 
this  Augean  stable,  proclaiming,  "  But  the  Scrip- 
ture hath  concluded  all  under  sin,  that  the  prom- 
ise by  faith  might  be  given  to  them  that  believe." 
Gal.  iii.  22.  Corresponding  to  which  is  the 
secret  operation  of  God  in  the  heart,  by  which  he 
turns  doctrines  into  experience,  the  doctrine  of 
sin  into  the  experience  of  conviction ;  and  thus 
he  leads  the  soul  to  feel  its  utter  condemnation 
and  absolute  need  of  help  from  without.  How- 
ever deeply  a  man  may  feel  the  discontent  of  a 
worldly  life,  and  how  much  soever  he  may  de- 
sire religion,  as  a  new  and  better  means  of  com- 
forting himself,  he  has  as  yet  done  nothing,  un- 
less he  has  known  himself  to  be  a  sinner.  In 
truth,  this  is  the  very  thing  and  only  thing,  for 


16         THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

which  the  Lord  Jesus  Christ  first  reveals  him- 
self. All  other  and  lesser  benefits  are  but  so 
many  results.  That  which  the  sinner  wants,  is 
to  be  freed  from  his  sin.  This  was  the  single 
charm  which  made  the  Gospel  welcome  to 
thousands,  both  Jews  and  Gentiles,  at  its  first 
publication.  The  beautiful  picture  given  by 
Neander  in  his  Memorabilia  is  not  overdrawn. 
Dire  eclipse  was  over  the  nations  by  reason  of 
sin.  Athens  and  Alexandria  had  reared  thought- 
ful minds,  opened  their  vision  to  the  likeness  of 
virtue,  lifted  them  up  to  behold  the  goodly  and 
unattainable  prospect,  and  then  dropped  them 
far  down  into  the  depth  of  the  ocean.  When  a 
conscience-smitten  and  heart-sick  philosopher, 
like  him  of  the  Clementina,^^  had  come  wan 
and  panting,  out  of  the  round  of  rites,  penances, 
mysteries,  necromancies,  schools,  and  systems,  to 
the  Church ;  which  he  delighted  in,  which  filled 
him  with  rapture,  and  which  was  sweetly  symbol- 
ized by  his  baptism,  it  was  the  rising  of  a  new 
luminary  on  his  midnight  of  Sin.  And  the  oper- 
ations of  light  in  the  natural  world  are  not  more 
constant  than  the  operations  of  God's  Spirit  in 

*  Denkwtirdigkeiteu. 


THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  17 

the  world  of  grace ;  for  the  soul  destined  to  be 
saved  is  invariably  brought  first  to  pain  for'liis 
sinfulness,  and  then  to  hungerings  and  thii'st- 
ings  for  tlie  removal  of  sin.  And  in  this  long- 
ing the  subject  does  not  always,  perhaj)s  does 
not  often,  distinguish  the  longing  for  pardon 
from  the  longing  for  purity,  justification,  and 
sanctification.  The  poor  sick  child  that  tosses 
in  hot  fever  on  your  bosom,  yearns  for  health, 
for  rest,  for  ease,  for  water,  for  the  heaven-pro- 
vided fount ;  it  makes  no  nice  inquii'ies  of  the 
pathologist.  The  poor  sin-sick  soul  is  dying  for 
the  one  gift  which  the  New  Testament  calls 
Righteousness.  Every  one  who  has  ever  come 
to  the  good  Physician  knows  the  burning  wish. 
Every  heathen  sage,  like  Cyprian  and  Justin, 
went  through  what  had  previously  been  the  ex- 
perience, of  every  Hebrew  apostle,  such  as  John 
or  Saul.  There  runs  through  all  the  Gospel  as 
the  deep  base  of  a  harmony  this  consciousness  of 
sin,  which  we  discovered  at  the  first  view  of  the 
text  as  the  gloomy  part  of  its  important  con- 
trast. And  the  aged  and  beloved  disciple,  al- 
ways a  minister  of  love,  and  always  sorrowing 
to  give  even  necessary  pain,  approaches  the  bed- 


18         THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

side  of  his  patients  witli  looks  and  words  of  un- 
usual pity,  as  fearing  to  uncover  the  wound 
which  he  must  probe.  His  desire  is  for  their 
holiness  :  "  My  little  children,  these  things  write 
I  unto  you  that  ye  sin  not."  This  is  the  great 
and  blessed  end,  sinlessness,  like  that  of  the  sin- 
less One.  "  This,"  says  Calvin,  "  is  not  only  a 
summing-up  of  what  goes  before,  but,  so  to 
speak,  a  recapitulation  of  the  whole  Gospel, 
that  we  sliould  cease  from  sinP  And  when  the 
soul  has  proceeded  thus  far  in  experience,  and 
breaketh  for  the  longing  which  it  hath  to  be 
loosed  from  the  loathsome  and  gigantic  foe, 
which  wrestles  with  it  only  to  defile  and  poison, 
the  news  it  hails  on  bended  knees  is  Glad  News, 
for  it  is  Gospel. 

11.  In  those  four  or  five  verses  w^hich  precede 
the  text,  you  have  observed  the  concession,  that 
even  true  disciples  sin,  a  most  mortifying  yet 
familiar  fact.  And  the  lesson  before  us  is  in- 
troduced with  particular  reference  to  the  case 
of  sinning  believers,  who  do  the  evil  that  they 
hate.  The  sequence  of  thoughts  is  this :  1. 
All  commit  sin,  i.   10.      2.    It  is   dreadful   to 


'  THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  19 

commit  sin.  3.  If^  nevertlieless,  we  sin,  there 
is  one  wlio  is  sinless  :  "  If  KWi  man  sin,  there, 

IN  THE  COURT  ABOVE,  IS  JeSUS  ChRIST,  WHO  NEVER 

SINNED."  All !  here  again  is  a  contrast ;  but 
metMnks  we  liave  called  one  out  of  tlie  hemi- 
spliere  of  night  into  the  hemisphere  of  day. 
It  is  good  to  transfer  our  observation  from 
sin  to  righteousness,  from  earth  to  heaven, 
ft'om  self  to  Jesus.  Observe,  while  the  principal 
figure  offered  to  our  gaze  is  Christ,  it  is  Christ 
in  a  particular  position.  Our  help  and  relief 
under  conscience  of  sin  is  to  be  sought  in  con- 
templating the  Lord  our  Saviour,  not  in  the  an- 
temundane  gloiy  when  incarnation  was  only  in 
decree  ;  not  in  the  foreshadowings  of  patriarchal 
or  Mosaic  times  ;  not  in  humility  on  earth  ;  not 
even  dying  on  the  cross  or  sleeping  in  the  tomb 
of  rock ;  but  as  entered  "  into  heaven  himself,  now 
to  appear  in  the  presence  of  God  for  us,"  Heb. 
ix.  24  ;  a  wonderful  commentary  on  the  words, 
"  We  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous."  This  heavenly  work  of 
our  Kedeemer  belongs  not  to  the  humiliation,  but 
the  exaltation.  Both  are  priestly  acts  of  our 
gi'eat  and  only  Priest ;  but  one  was  below  and  the 


20  THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

otlier  is  above ;  one  was  transient,  tlie  other  is 
jDerpetual ;  one  was  payment  of  debt,  tlie  otlier 
is  demand  of  release  ;  one  was  at  tlie  bloody  al- 
tar in  the  outer  court,  the  other  is  in  the  most 
holy  place,  within  the  vail,  before  the  resplen- 
dent glory  of  the  ark.  Both  concern  our  sin ; 
both  concern  Christ^s  righteousness :  but  in  di- 
vers  respects.  Our  sin  was  expiated  by  the 
passion  and  death :  it  is  removed  by  the  ap- 
pearance of  our  Surety  for  us  in  intercession. 
Chiist's  righteousness  was  in  one  of  the  princi- 
pal parts  procured  by  the  oblation  of  his  own 
holy  will  in  acts  of  obedience  and  suffering  on 
earth ;  it  is  gloriously  set  forth,  in  the  sight  of 
God  and  the  universe  in  heaven,  as  an  abiding 
and  everlasting  merit  and  ground  of  our  accept- 
ance to  and  continuance  in  favour.  The  ancient 
priesthood,  by  a  succession  of  men  transacting 
with  Jehovah  in  behalf  of  sinners,  was  constant- 
ly interrupted  by  death,  but  Jesus,  as  Paul  de- 
clares, "  is  able  to  save  unto  the  uttermost  all  who 
come  unto  God  by  him,  seeing  he  ever  liveth  to 
make  intercession  for  us,"  vii.  26.  The  chain 
of  unstable  priests  is  summed  up  in  one  who  is 
immutable.     "We  have  an  altar  whereof  they 


THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  21 

have  no  riglit  to  eat  who  serve  the  sanctuary. 
We  have  a  sacrifice,  not  of  beasts,  but  of  the 
Lamb  of  God.  We  have  a  tabernacle,  model 
pattern,  and  antitype  of  that  tent  in  the  desert. 
We  have  a  vail,  embroidered  over  its  dark  blue 
web  with  constellations,  and  dividing  the  court 
of  earth  from  the  Holy  of  holies  in  heaven.  We 
have  a  High  Priest  of  good  things  to  come,  by 
a  greater  and  more  perpetual  tabernacle,  not 
made  with  hands,  that  is  to  say,  not  in  this  build- 
ing. "  A  High  Priest "  (adds  Paul)  "  who  is  set 
on  the  right  hand  of  the  throne  of  the  majesty 
in  the  heavens,  a  minister  of  the  sanctuary  and 
the  true  tabernacle,  which  the  Lord  pitched,  and 
not  man."  Heb.  \4ii.  2.  The  eye  of  the  ancient 
sinner  in  the  camp  of  Israel,  as  he  stood  at  the 
altar,  was  wistfully  fixed  on  the  High  Priest  as 
he  was  lost  from  sight  on  the  great  day  of  atone- 
ment, mthin  the  holiest  of  all.  The  eye  of  the 
modem  sinner,  under  grace,  is  equally  fixed  on 
the  apostle  and  High  Priest  of  our  profession, 
whom  the  heavens  have  received,  &c.,  the  Para- 
clete, who  pleads  for  us  by  all  the  beseeching 
and  constraining  merits  of  his  life  and  death, 
before  the  throne  of  the  heavenly  grace.     And 


22  THE    RIGHTEOUS   ADVOCATE    FOR   SINNERS. 

blessed  is  the  moment,  when,  after  long  and 
fixed  looking  at  itself  and  its  sins,  tlie  soul  is 
drawn  to  look  at  the  sinless  One  above  !  Here 
within,  there  is  no  righteousness ;  there  above, 
is  all  righteousness.  I  am  all  sin ;  He  is  with- 
out sin.  If  I  sin,  my  advocate  never  sinned, 
and  he  is  there  with  the  Father.  Thus  the  faith 
of  the  sinner  lays  its  emphasis  on  the  phrase, 
Jesus  Christ  the  righteous. 

Now,  in  order  that  the  doctrinal  basis  of  our 
confidence  may  be  firmly  settled,  and  that  we 
may  escape  the  weakness  of  some,  whose  reli- 
gion is  all  sentiment,  gust,  and  emotion,  without 
any  substruction  of  truth,  let  us  consider  for  a 
few  moments,  liow  it  is  that  the  consciousness  of 
sin  is  relieved  hy  tlie  vieio  of  a  Jieavenly  Advo- 
cate and  8ponso7\  ivJio  is  sinless^  Jesus  Christ 
the  righteous. 

Even  in  the  most  vague  and  general  view 
of  the  subject,  one  must  perceive  that  he  who 
comes  before  the  Sovereign,  to  intercede  for 
rebels  must  be  purged  from  rebellion  himself. 
He  who  comes  into  court  to  answer  for  offend- 
ers, must  be  free  from  offence  himself.  He  who 
undertakes  for  sinners,  must  be  without  sin: 


THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  23 

for  who  could  answer  for  him  ?     Looking  more 
nearly,  we  perceive  tlie  peculiar  nature  of  this 
mediatory  transaction ;  that  it  was  intended  to 
relieve   this  grand  difficulty  of  the  universe ; 
i.  e.y  how  a  just  God  can  pronounce  the  ungodly 
heirs  of  heaven.     That  which  the  world  of  sin- 
ners had  lost  and  could  never  produce  by  itself, 
is  conformity  to  God's  will,  and  satisfaction  of 
God's  law.     That  which  the  inspired  apostles 
represent  our  Redeemer  as  procuring  and  offer- 
ing is  this  very  conformity  and  satisfaction  ;  in 
other  words,  righteousness.     It  is  common  for 
those  who  have  not  gone  deeply  into  the  theol- 
ogy of  salvation,  to  ascribe  the  justification  of 
the  sinner  exclusively  to  the  death  of  Chiist. 
And  it  is  true  that  the  innocent  bloodsheddino: 
and  cruel  death  of  our  holy  Lord  was  the  chief 
proof  of  his  love,  and  the  culminating  point  of  the 
redemptive  process.    Yet  neither  this  nor  all  the 
other  unutterable  sufferings  of  our  Saviour  can 
be  said  to  constitute  the  whole  of  that  right- 
eousness through  which  we  are  made  righteous. 
For  when  we  come  to  examine  the  aspect  under 
which  this  suffering  is  exhibited  in  Him,  we  find 
it  to  be  a  mode  of  obedience.    "  He  was  obedient 


24         THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

unto  deatli,  even  tlie  death  of  the  cross."  Tlie 
enduring  of  penalty  was  liigh  obedience.  The 
essence  of  all  obedience  is  the  loving  oblation 
of  the  subject  will  to  the  Supreme  Will.  This 
oblation  of  love,  this  subjugation  of  will,  was 
indeed  signally  manifested  in  the  garden  and  on 
the  cross.  But  it  was  manifested  elsewhere.  It 
was  manifested  always.  The  whole  life  of  the 
sinless  One,  from  Bethlehem  to  Golgotha,  was 
one  offering-up  of.  himself  in  voluntary  self- 
renunciation  unto  God  as  the  surety  of  sinners. 
The  entire  circle  of  acts,  words,  and  thoughts, 
of  sentiment,  habit,  and  disposition,  was  pure 
and  perfect.  The  obedience  included  conform- 
ity to  precept  and  endurance  of  penalty.  In 
both,  the  Lord  Jesus  Christ  offered,  in  the  sight 
of  all  holy  beings,  and  of  God,  an  example  of 
immaculate  and  infinitely  illustrious  holiness. 
And  such  is  the  righteousness  which  he  ever 
jDresents  before  the  throne  of  the  majesty  on 
high.  It  is  because  he  is  thus  pure  and  glo- 
rious, that  he  can  be  a  prevalent  advocate.  His 
plea  is  unanswerable.  That  the  excellencies  of 
Christ  are  the  excellencies  of  one  person,  while 
the  host  of  sinners  is  beyond  numbering,  need 


THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  25 

cause  US  no  scruple.  Tlie  original  Surety,  who 
failed  in  the  probation  was  one.  "  Therefore,  as 
by  the  offence  of  one  judgment  came  upon  all 
men  to  condemnation,  even  so,  by  the  righteous- 
ness of  One,  the  free  gift  came  upon  all  men 
unto  justification  of  life :  for  as  by  one  man  s 
disobedience  many  were  made  sinners,  so  by 
the  obedience  of  One  shall  many  be  made 
righteous."  Komans  v.  18, 19.  Enhanced  as  is 
the  intrinsic  merit  by  the  infinitude  of  nature 
and  the  divinity  of  person,  it  outshines  what 
would  be  the  joint  splendor  of  all  creature- 
righteousness  ;  even  though  all  creatures  had 
been  holy,  and  men  and  angels  had  never  fallen. 
The  eye  of  Him  who  is  so  holy  that  the  heavens 
are  unclean  in  his  sight,  dwells  with  acquies- 
cence, approval,  and  divine  delight,  on  such  a 
spectacle  of  impersonated  righteousness;  and 
the  sinner's  heart  is  satisfied  that  God  can  now 
be  just  and  yet  the  justifier  of  the  ungodly  that 
believeth  in  Jesus.  Hear  the  precept^  "  My  lit- 
tle children,  these  things  write  I  unto  you  that 
ye  sin  not."  Hear  the  reliefs  "  and  if  any  man 
sin,   we   have   an   advocate   with    the   Father, 

Jesus  Christ "  who  never  sinned  !      "  Such    a 

2 


26         THE    KIGIITEOUS    ADVOCATE    FOR    SINNERS. 

High  Priest  "became  us,  who  is  holy,  harmless, 
unclefiled,  separate  from  sinners,  and  made 
hio-her  than  the  heavens."  Heb.  vii.  26.  Be- 
hold  him,  as  he  stands  for  us,  within  yonder  vail ! 
The  adumbration  of  this  in  the  type  was  truly 
affecting  and  impressive  to  ancient  Israel. 
Among  all  the  sacred  orders  of  the  most  taste- 
ful Gentiles,  there  was  no  personage  so  majestic 
as  Aaron  and  his  successors.  Upon  his  brow 
was  the  plate  of  pure  gold,  lettered  with  the 
engravings  of  a  signet :  Holiness  unto  the 
Lord.  Fit  emblem  of  Jesus  Christ  the  right- 
eous. None  but  the  possessor  of  this  "  holy 
crown  of  pure  gold "  can  fitly  approach  the 
King  in  his  glory.  Upon  Aaron's  breast  was 
the  twelvefold  pectoral,  with  rows  of  sculptured 
gems,  bearing  the  names  of  the  twelve  tribes  of 
Israel.  Thus  our  "  forerunner  "  is  for  us  entered, 
even  Jesus,  made  a  High  Priest  forever,  thus  he 
bears  the  names  of  his  people  next  his  heart. 
For  their  sakes  he  became  man ;  for  their  sakes 
he  obeyed  and  died ;  for  their  sakes  he  inter- 
cedes and  reigns.  All  his  acts  as  Elder  Brother 
are  sponsorial  and  vicarious ;  and  his  very 
sanctity  flows  down  from  them.     Mark  this  in 


THE    RIGHTEOUS    ADVOCATE    FOR    SINXERS  21 

his  prayer  when  near  Gethsemane,  Jolin  xvii. 
19,  "  And  for  their  sakes  I  sanctify  myself,  that 
they  also  might  be  sanctified  through  the  truth." 
This  is  good  news  for  sinners.  If  we  sin,  our 
Paraclete  is  sinless  ;  if  we  are  guilty,  God  looks 
on  us  in  "  Jesus  Christ  the  righteous."  Justifi- 
cation by  faith  is  justification  by  the  righteous- 
ness which  faith  appropriates.  You  are  never 
further  from  being  accepted,  O  beloved  sinner, 
than  when  you  are  most  vehemently  stirring 
and  struggling  to  fabricate  a  righteousness  of 
your  own.  Desist,  for  the  achievement  is  im- 
possible. You  have  groaned  under  the  load  of 
sin,  and  have  wrought  hard  to  make  youi^self 
better,  but  without  success.  The  stone  which 
you  roll  to  the  steep  mountain  top,  continually 
rebounds  upon  you.  The  outward  reforms 
which  you  sometimes  effect  only  serve  to  show 
you  how  unreformed  is  the  inward  principle. 
Within  you  is  nothing  which  can  appease  that 
wrathful  conscience.  'No  amount  of  zeal  for  ex- 
ternal service  and  legal  obedience  can  atone  for 
past  sin,  or  purchase  future  happiness.  These 
fruitless  endeavors  are  like  those  of  the  Jews, 
whose  condition  was  such  a  grief  to  Paul.  "  For 


28         THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

they,  being  ignorant  of  God's  righteousness,  and 
going  about  to  establish  their  own  righteous- 
ness, have  not  submitted  themselves  unto  the 
ricrhteousness  of  God :  for  Christ  is  the  end  of 
the  law  for  righteousness  unto  every  one  that 
believeth."  Komans  x.  3,  4.  Endeavors  to 
cope  with  sin  in  inflaming  conscience,  on  any 
principles  of  mere  natural  strength,  is  like  fight- 
ing against  the  rage  of  fire  with  one's  naked 
hands.  Attempts  to  cover  up  the  lacerations  of 
the  heart  and  smother  the  remorseful  pang,  are 
always  futile.  "  When  I  kept  silence,  my  bones 
waxed  old  through  my  moaning  all  the  day 
long."  "  I  said  I  will  confess  my  transgressions 
unto  the  Lord,  and  thou  forgavest  the  iniquity 
of  my  sin."  Ps.  xxxii.  3,  4.  Bring  out,  then,  the 
long-concealed  distress.  Give  over  the  effort  to 
live  without  pardon  and  without  peace.  Dis- 
close the  heavy  secret  and  unbosom  thyself  to 
God.  Confess  judgment,  and  own  the  case  to 
be  blacker  than  thy  worst  enemy  ever  charged. 
Go  down  on  thy  knees,  yea,  lie  prostrate  in  the 
dust,  as  the  leper,  the  publican,  the  chief  of  sin- 
ners. But  O,  do  not  vitiate  those  sorrows,  nor 
turn  those  tears  into  poison,  by  gauging,  weigh- 


THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS.  29 

ing,  and  testing  them,  as  if  a  certain  amount  of 
humbling  would  jDurcliase  a  certain  amount  of 
peace.  No  !  This  were  only  to  change  the  de- 
nomination of  your  tendered  payment.  Oj)en 
the  soul  at  once  to  the  great  truth.  There  re- 
mains no  payment  to  be  made.  The  Surety 
hath  paid  all  and  cancelled  all.  The  salvation 
is  Avithout  money  and  without  price  ;  that  is  to 
say,  we  are  saved  by  grace.  Ask  not  w^hether 
you  have  been  convinced  enough,  whether  you 
have  mourned  enough,  whether  you  have  re- 
pented enough;  as  if  you  were  bound  to  be 
convinced,  to  mourn,  repent  so  much,  before  you 
could  have  a  title  to  believe.  Your  title  to  be- 
lieve is  the  infinite  veracity  of  God  in  offering 
Christ  and  his  salvation  to  the  chief  of  sinners. 
Believest  thou  this?  Look  upwards  and  see 
heaven  opened,  and  the  Son  of  Man  standing  on 
the  right  hand  of  God.  Forget  thyself,  forsake 
thyself,  with  all  thy  merits,  all  thy  strivings, 
all  thy  tears,  all  thy  repentings ;  yea,  even  more 
and  harder,  forget  thy  short-comings,  thy  iniqui- 
ties, thy  hardness  of  heart,  thy  unbelief;  flee 
away  from  it  all,  and  leave  all  far  behind  thee 
while  thou  dost  ^x  thine  eyes  upon  the  Advo- 


30  THE    RIGHTEOUS    ADVOCATE    FOR    SINNERS. 

cate  witli  the  Father.  Look  unto  him  and  be 
saved !  This  is  the  beloved  Son,  in  whom  the 
Father  is  well  pleased.  Grant  that  you  have 
sinned  to  the  extent  of  utter  condemnation,  so 
as  to  be  lost  in  unrighteousness ;  he  who  pleads 
is  Jesus  Christ  the  righteous.  The  argument 
which  he  wields  is  his  obedience  unto  death. 
As  it  pleased  the  Lord  to  bruise  him,  so  it 
pleases  the  Lord  to  grant  him  the  travail  of  his 
souL  Believest  thou  this?  Believe  on  Jesus 
Christ  the  righteous,  and  thou  shalt  be  right- 
eous. Dare  you  close  with  the  offer  ?  Dare  you 
make  a  venture,  on  God's  word  in  promise,  and 
Christ's  heart  in  pledge  ?  Nay,  it  is  no  venture, 
but  the  infallible  certainty  of  God.  The  Judge 
is  ready,  the  Surety  is  ready,  the  righteous- 
ness, the  pardon,  the  adoption,  the  kiss  of  peace, 
all  are  ready,  except  thy  lingering,  doubting, 
self  righteous,  self-destroying  soul ! 


II. 

SPIRITIJAL    ILLUMINATION. 


SPIRITUAL    ILLUMINATION. 


2  Cob.  iv.  6. — ''  For  God,  who  commanded  the  light  to  shine 
out  of  darkness,  hath  shined  in  oui'  hearts,  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 


If  we  compare  tlie  record  of  inspiration  in 
tlie  Scripture  witli  tlie  equally  divine  record  of 
grace,  in  the  experience  of  tlie  lieart,  we  shall 
arrive  at  this  satisfactory  conclusion  with  regard 
to  the  enlightening  influence  which  precedes 
Faith.  The  soul  is  in  widely  diverse  states,  as 
to  vision  of  truth,  before  and  after  the  mighty 
and  creative  call.  That  effectual  summons 
marks  a  dividing  point  and  all-important  junc- 
ture. Before  that  moment,  the  mind  is  dark, 
and  has  no  right  and  adequate  apprehension  of 
divine  truth  in  its  spiritual  quality,  especially 
the  truth  concerning  the  person  and  grace  of 


34  SPIRITUAL    ILLUMINATION. 

Clirist.  After  that  moment,  liglit  having  been 
given  to  tlie  understanding,  there  is  spiritual 
vision  of  the  truth,  which  thus  becomes  attrac- 
tive, credible,  and  influential.  This  change  is 
due  to  a  direct  operation  of  the  Holy  Spirit 
upon  the  nature,  transfusing  grace,  implanting 
life,  and  opening  the  mind  to  believe  the  truth. 
Such  is  the  doctrine,  and  its  close  connection 
with  saving  faith  will  be  obvious  at  every  step 
of  our  progress.  Now,  my  brethren,  for  the  or- 
derly examination  of  this  great  enlightening 
change,  it  appears  to  me  that  no  plan  can  be 
simpler  than  to  follow  the  order  of  time,  and 
consider,  first^  the  darkness  which  precedes 
the  act  of  renewing  grace,  and  secondly^  the 
light  which  follows  it.  This  is  the  method 
which  we  observe  in  the  investigation  of  any 
change  in  the  natural  world.  This  is  the  order 
of  scriptural  representation,  Eph.  v.  8  :  "  For 
ye  were  sometime  darkness,  but  now  are  ye 
light  in  the  Lord."  And  both  states  are  dis- 
tinctly presented  in  their  succession  in  the  text. 

I.  We  must  briefly  consider   the  state  of 
darkness.     "  God,  who  commanded  the  light  to 


SPIRITUAL    ILLUMIXATIOX.  35 

shine  out  of  darkness."  A  more  powerful  figure 
of  illustration  could  not  be  employed.  'The 
mind  goes  back  to  the  sublime  days  of  creation ; 
to  periods  when  no  sun,  moon,  or  stars  beamed 
upon  our  chaotic  globe,  and  then  to  the  moment 
when  light  w^as  born  out  of  dread  obscurity. 
Such  was  the  utter  darkness  of  the  unrenewed 
soul ;  such  is  the  w^ork  of  grace. 

He  must  be  a  careless  reader  of  the  New 
Testament  who  has  not  observed  how  every- 
where the  native  condition  of  man  is  depicted 
as  one  of  eiTor,  obscurity,  ignorance,  and  even 
blindness.  So  constant  is  this  representation, 
that  if  we  deny  or  overlook  it,  we  must  fail  of 
doing  any  justice  to  the  transformation  w^hich 
ensues.  In  this  sense,  as  in  many  others,  the 
Gospel  brings  "  light  to  them  that  sit  in  dai-k- 
ness."  It  is  scarcely  necessary  to  inform  you, 
that  this  is  not  what  w^e  commonly  mean  by  ig- 
norance. No  worldly  science  will  supply  this 
defect.  The  wisdom  we  are  lookins;  for  is  hid- 
den  "  from  the  wise  and  prudent,"  and  revealed 
to  babes.  The  darkness  in  w^hich  the  ungodly 
grope  may  coexist  with  the  brightest  attain- 
ments of  civilization,  and  the  consummate  lustre 


35  SPIRITUAL    ILLUMINATION. 

of  taste.    The  soul  may  be  all  light  except  in  its 
spiritual  chamber,  its  holy  of  holies,  and  here 
may  be  all  blackness.     It  is  very  important  for 
persons  of  all  classes  to  comprehend  this  distinc- 
tion between  natural  and  spiritual  ignorance. 
Men  may  have  all  knowledge  and  philosophy, 
and  yet  the  "  preaching  of  the  Cross  "  may  be  to 
them  "  foolishness."  We  see  it  every  day.    This 
was  the  very  career  of  human  degeneracy ; — ■ 
"  the  world  by  wisdom  knew  not   God."      1 
Cor.  i.  21.     The  objects  which  the  unrenewed 
eye  cannot  take  in  are  spiritual  objects.     For 
"  the  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God,  for  they  are  foolishness  unto 
him :  neither  can  he  know  them,  because  they 
are  spiritually  discerned."      The  objects  them- 
selves are  luminous  and  lovely ;  they  are  pre- 
sented in  clearness  of  revelation ;  but  they  are 
presented  to  the  blind.     Men  of  enlightened 
and  cultivated  powers  as  to  every  other  field, 
wander  in  this,  without  attention,  interest,  or 
distinct  knowledge.     This  is  the  history  of  the 
Gospel  in  every  age :  "  if  our  Gospel  be  hid, 
it  is  hid  to  them  that  are  lost ;  in  Avhom  the 
god  of  this  world  hath  blinded  the  minds  of 


SPIRITUAL    ILLUMINATION.  37 

them  wliicli  believe  not^  lest  the  light  of  the 
glorious  Gosj)el  should  shine  unto  them."  2 
Cor.  iv.  4. 

These  are  strong  words,  but  they  are  those 
of  the  Holy  Ghost ;  and  no  words  are  too  strong 
to  represent  the  absence  of  all  spiritual  light  in 
most  of  those  who  live  amidst  the  clear  shining 
of  Christian  day.  It  is  an  incantation,  and  the 
illusory  process  is  ascribed  to  the  evil  one. 
Part  of  the  malady,  and  its  most  fearful  symp- 
tom, is  that  the  blind  man  does  not  know  that 
he  is  blind.  "  Are  we  blind  also  ?  "  asked  the 
indignant  Pharisees,  John  ix.  40,  when  Jesus 
pointed  out  this  dazzling  consequence  of  his 
light  on  proud  minds.  Sinners  may  be  ad- 
dressed as  was  Laodicea,  Eev.  iii.  17  :  "  and 
knowest  not  that  thou  art  wretched,  and  miser- 
able, and  poor,  and  blind."  Complete  experience 
is  on  the  part  of  those  only  who  have  been  in 
both  conditions,  and  who,  with  eyes  newly 
opened,  look  back  to  the  day  when  they  were 
without  sight.  And  they  marvel  how  they 
could  remain  so  long  without  impression  from 
the  truth. 

Most  obviously,  we  look  for  no  change  in 


38  SPIRITUAL    ILLUMINATION. 

tlie  object  of  knowledge  :  that  abides  essentially 
unaltered  forever.     God  and  Clirist  vary  not. 
The  same  truth  is  objectively  presented  to  the 
believer  and  the  unbeliever.    Both  read  the  same 
characters.    Both  hear  the  same  messages.    Both 
crucified  robbers  beheld  the  same  cross  betwixt 
them.    All  heaven  and  all  hell  shall  concentrate 
their  gaze  on  the  same  Jesus  on  the  day  of 
doom.      Yet    the    apprehended   object    differs 
widely.     The  object  is  seen   divinely.     Every 
object  is  seen,  whether  literally  or  metaphori- 
cally, according  to  the  optical  condition  of  the 
seeing  organ.     The  failure  may  amount  to  total 
absence  of  vision.    He  sees  nothing.     It  is  there, 
but  not  for  him.     The  sun  is  on  high,  and  in 
meridian,  but  these  are  sightless  balls  which  he 
rolls.     This  is  the  condition  of  the  unrenewed 
man  in  the  presence  of  glorious  and  heavenly 
realities.     Following  out  the  resemblances  be- 
tween  natural   and    spiritual   taste,  we  might 
liken  his  heedless  ignorance  to  that  of  a  boor, 
straying    unaffected    among    the    galleries    of 
Florence,  Dresden,  or  Rome.     He  sees,  indeed, 
with  that  outward  organ  which  he  has  in  com- 
mon with  beasts — the  matter  and  the  form  of 


SPIRITUAL    ILLUMINATION.  39 

sculptures  and  paintings ;  and  tliis  may  be  com- 
pared to  what  the  natural  man  beholds  of  reli- 
gious verity ;  but  the  higher  beauty  and  con- 
formity, whether  tasteful  or  moral,  are  nnseen. 
The  horse  sees  the  mountain  or  the  lake,  as  well 
as  his  master.  You  can  imagine  a  ^^Tetch  so 
brutalized  by  passion  and  base  indulgence  as  to 
recognize  in  the  purest  beauty  only  a  bait  for 
appetite.  Every  object  presented  to  the  cogni- 
tion of  human  ruind  is  apprehended  under  the 
forms  and  conditions  belono^ino;  to  that  mind. 
The  rapturous  clash  of  instruments  and  voices 
in  the  Messiah  of  Handel  is  to  some  only  a 
chaos  of  noise.  Having  ears,  they  hear  not. 
Why  should  it  be  otherwise  in  the  spiritual 
world  ?  It  is  not  otherwise.  You  are  sur- 
rounded by  glories  which  you  do  not  appreciate. 
There  are  qualities,  relations,  beauties,  sublim- 
ities, to  which  you  are  dead.  You  hear  others 
around  you  talking  of  things  which  you  see  not. 
Ah  !  the  god  of  this  world  has  made  you  blind. 
Not  to  dwell  more  than  a  moment,  let  me  ask 
what  see  you  of  the  e\dl  of  sin,  the  beauty  of 
holiness,  the  impersonation  of  infinite  excel 
lence  in  Christ,  the  misery  of  your  defiled  and 


40  SPIRITUAL    ILLUMINATION. 

helpless  condition,  the  wrath  that  is  to  come,  or 
the  free  offer  of  abounding  grace  made  to  you 
by  God  in  Christ  ?  As  to  all  these  things,  is 
not  the  citation  from  the  prophet  applicable  to 
you  ?  Matt.  xiii.  15  :  "  For  this  people's  heart 
is  waxed  gross,  and  their  ears  are  dull  of  hear- 
ing, and  their  eyes  have  they  closed,  lest  at  any 
time  they  should  see  with  their  eyes,  and  hear 
with  their  ears,  and  should  understand  with 
their  heart,  and  should  be  converted,  and  I 
should  heal  them." 

It  has  been  mooted  in  the  schools  of  theol- 
ogy whether  the  fall  has  depraved  the  under- 
standing, and  whether  the  unregenerate  man, 
as  such,  sees  the  truth  less  clearly  or  fully  than 
the  regenerate  man.  But  surely  any  one's 
philosophy  must  strangely  canton  off  the  mind 
into  discerptible  faculties,  and  grossly  ignore  the 
unity  of  the  human  spirit,  if  it  conceives  of  a 
fallen  creature  wholly  unfallen  in  his  under- 
standing. Whatever  Scripture  says  of  this 
great  change  lays  a  mighty  emphasis  on  the 
clearing  of  intellectual  apprehension.  We  do 
not,  therefore,  hold  that  the  more  truly  and  ade- 
quately the  sinner  beholds   God,  the  more  he 


SPIRITUAL    ILLUMINATION.  41 

hates  Mm.  Tlie  very  view  of  God  whicli  lie 
has  is  vitiated.  The  clear  view  of  the  God 
THAT  IS  would  be  transforming.  In  point  of 
fact,  it  is  this  very  view  which  actually  trans- 
forms ;  as  numerous  Scriptures  show.  Ungodly 
men  are  void  of  the  true  knowledge  of  God  in 
Christ.  Paul  explains  the  enmity  of  those  who 
murdered  Jesus  to  this  cause,  in  a  passage 
which  settles  the  cjuestion,  1  Cor.  ii.  7  :  "  For 
we  speak  the  wisdom  of  God  in  a  mystery,  even 
the  hidden  wisdom  which  none  of  the  jDrinces 
of  this  world  knew :  for  had  they  known  it,  they 
would  not  have  crucified  the  Lord  of  glory." 
Unregenerate  men  know  not  this  wisdom.  If 
they  knew  this  wisdom,  (we  may  argue  with 
Paul,)  they  would  be  rightly  affected.  Mind 
and  heart  are  both  \\Tong.  As  has  been  de- 
clared to  you,  a  certain  sort  of  seeing  they  have, 
but  not  of  the  objects,  as  they  are,  in  their 
spiritual  grace  and  loveliness.  And  I  will  ob- 
serve by  anticipation,  the  human  mind  is  so 
constituted,  in  regard  to  the  influence  of  light 
on  its  actings,  that  as  conviction  infallibly  en- 
sues on  received  demonstration,  so  faith  infalli- 
bly follows  upon  clear  and  full  spiritual  knowl- 


42  SPIRITUAL    ILLUMINATION. 

edge.  The  "  vail  is  done  away  in  Christ."  2 
Cor.  iii.  14.  The  reason  why  any  man  remains 
in  enmity  is  given  by  John,  1  John  ii.  11 :  he 
"  is  in  darkness,  and  knoweth  not  whither  he 
goeth,  because  that  darkness  (//  Gloria)  hath 
blinded  his  eyes."  And  such  is  the  deplorable 
condition  of  many  who  are  coolly  speculating 
on  their  own  wretched  midnight.  But  we  can- 
not longer  dwell  on  the  state  of  darkness. 

II.  We  must  next  consider  the  state  of 
LIGHT.  "  God  who  commanded  the  lig-ht  to 
shine  out  of  darkness  hath  shined  in  our  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ."  This  is  a 
most  comprehensive  passage,  carrying  all  heaven 
in  its  bosom,  but  we  are  concerned  with  it  now 
only  in  a  particular  aspect.  Mark  attentively 
its  grand  assertion,  made  in  the  name  of  believ- 
ers :  "  God  Jiaih  shined  in  our  hearts.'''^  Like 
that  of  John  :  "  The  true  light  now  shineth." 
This  is  divine  illumination.  Consider  the  re- 
sult of  this  ray ;  it  is  knowledge.  There  is  a 
communication  from  God  not  merely  of  feeling, 
frame,  mood,  disposition,  or  heart,  but  of  knowl- 


SPIRITUAL    ILLUMINATION.  43 

edge.  This  irradiation  is  "  to  give  tlie  light  of 
knowledge."  To  the  intellect  or  knowing  power 
of  man,  this  is  of  course  the  primal  gift.  It  is 
the  boon  of  the  understanding  to  know,  and  of 
the  spiritual  understanding  it  is  the  heaven. 
"  This  is  eternal  life,  to  Tcnoiv  the  only  tiTie  God 
and  Jesus  Christ,  whom  thou  hast  sent." 

]S"ow,  it  only  remains  to  inquire  what  is 
knoAvn.  What  is  the  object  of  this  science  \ 
What  truth  is  worthy  to  invoke  this  Divine  in- 
tervention ?  The  answer  is  distinct :  the  Gloey 
OF  God  ;  a  phrase  which  in  Hebrew  idiom 
brings  along  with  it  ideas  of  surpassing  light, 
such  as  transfioTired  the  Hio;h  Priest  within  the 
vail  when  it  radiated  from  the  cherubic  pro- 
pitiatory throne.  Such  splendor  demands  a  cur- 
tain or  a  miiTor,  to  dim  and  modify  the  blaze 
of  godhead,  and  this  has  been  afforded  in  the 
humanity  of  the  Son  of  God.  From  amidst 
the  central  and  consumins:  disk  of  insufferable 
deity  there  smiles  and  weeps  on  us  a  brother's 
countenance.  It  is  "  the  glory  of  God  in  the 
face  of  Jesus  Christ."  Our  eye  confronts  not 
the  absolute  godhead,  but  the  mirrored  and 
subdued   glory  of  incarnation.     For   "  we   all. 


44  SPIRITUAL    ILLUMINATION. 

with  open  face  beholding  as  in  a  glass  the  glory 
of  the  Lord,  are  changed  into  the  same  image 
from  glory  to  glor^^,  even  as  by  the  Spirit  of 
the  Lord."  Such  is  briefly  an  exposition  of  the 
latter  clause  of  our  text.  Here  we  have  vividly 
portrayed  the  second  state  of  the  convert,  or 
that  of  "  light  in  the  Lord."  This  is  a  great 
contrast,  which  is  most  marked  in  abrupt  con- 
versions, like  that  of  Paul  himself,  whose  history 
furnishes  us  with  a  lively  type  at  that  juncture 
when  Ananias  put  his  hands  on  him,  and 
"  there  fell  from  his  eyes  as  it  had  been  scales." 
Acts  ix.  17.  All  language  fails  to  convey  in- 
ternal transformations,  but  experience  identifies 
the  various  scriptural  statements,  as  indicating 
precisely  what  has  happened  to  the  believer 
himself  A  voice  has  said,  "  Awake  thou  that 
sleepest  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light."  Old  things  are  passed 
away,  behold  all  things  have  become  new.  As 
when  a  voyager  long  familiar  with  our  northern 
stars,  but  for  days  confined  to  his  berth  with 
illness,  suddenly  emerges  on  some  fair  tropical 
night,  and,  standing  on  deck,  gazes  into  the 
deep  dark  blue  of  a  new  heaven,  wdth  twinkling 


SPIRITUAL    ILLUMIXATION.  45 

constellations,  and  salutes  tlie  Soutliern  Cross. 
Nay,  it  is  a  transporting  from  a  dark  to  an  illu- 
mined planet,  as  in  tliat  word.  Col.  i.  12, 
13  :  "  Giving  thanks  unto  the  Father,  wkicli 
hatli  made  us  meet  to  be  partakers  of  the  inher- 
itance of  the  saints  in  light :  who  hath  delivered 
us  from  the  power  of  darkness,  and  hath  trans- 
lated us  into  the  Kingdom  of  his  dear  Son ;  "  in 
which  you  cannot  fail  to  observe  that  the  King- 
dom of  God's  dear  Son  is  the  inheritance  of  the 
saints  in  light.  The  same  eye  which  just  now 
saw  nothing,  sees  all  things ;  not  fully,  not 
clearly,  yet  really.  Let  the  soul  stand  still 
amid  the  spiritual  panorama  and  see  the  sal- 
vation of  God.  Thus  in  the  beautiful  dioramic 
exhibitions  of  art,  we  have  sat  in  darkened 
chambers,  awaiting  some  exquisite  dissolving 
view,  and  have  seen  magical  apparitions  of  cities, 
lakes,  and  Alps,  growing  brilliant  upon  the 
canvas.  It  was  all  there  before.  What  has 
been  added  ?  My  brethren,  it  is  Light  !  God's 
chosen  metaphor  is  best.  It  is  Light.  The 
FIAT  LUX  has  been  uttered.  God,  who  com- 
manded light  to  shine  on  chaos  hath  shined  in 
our  hearts.     The  things  which  ^vere  lately  un- 


46  SPIRITUAL   ILLUMINATION. 

seen  now  stand  forth  radiant.  Sin  is  tlie  dread- 
ful sombre  background ;  Clirist,  on  tlie  Cross,  is 
tlie  heavenly  centre  of  the  scene.  In  that  dying 
face  shines  all  the  fulness  of  the  godhead  bod- 
ily. It  was  all  there  before,  objectively,  but  in 
darkness.  Light  has  broken  in,  "  the  spirit  of 
wisdom  and  revelation  in  the  knowledge  of 
Hi^r :  the  eyes  of  your  understanding  being  en- 
lightened, that  ye  might  know  what  is  the  hope 
of  your  calling,  and  what  the  riches  of  the  glory 
of  his  inheritance  in  the  saints."  Eph.  i.  17, 
18.  Light  is  thrown  on  a  magnificent  object 
which  was  late  in  obscurity.  And  the  lovely 
image  of  God,  from  being  a  dead  statue,  opens 
his  lips  and  says  to  thee  :  "  I  am  tlie  Light  of 
the  World :  he  that  followeth  me  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life." 
John  viii.  12. 

Students  of  Scripture  learn,  day  by  day,  what 
a  manifold  wisdom  lies  WTapped  in  the  vocab- 
ulary of  Inspiration,  in  which  every  figure, 
phrase,  or  illustration  is  the  best  possible.  For 
the  heavenly  act  here  intended  no  metaphor 
would  serve  but  that  of  illumination.  Of  all 
God's  creatures,  one  of  the  most  glorious,  as  he 


SPIRITUAL    ILLUMINATION.  47 

who  lias  lost  it  will  tell  you,  is  Light.  It  was 
well  called  tlie  shadow  of  God.  It  is  truth  ma- 
terialized. It  is  the  indispensable  condition  of 
seeing;  every  thing  else  may  be  present,  object, 
organ,  sensation,  but  if  there  is  no  light,  there 
is  no  vision.  Light  makes  known  to  us  fonn, 
color,  and  beauty.  In  truth,  we  see  nothing  but 
light ;  since  all  we  call  visible  objects  are  only 
so  much  light  reflected  to  the  eye.  How  easily, 
therefore.  Light  represents  Truth ;  especially  the 
absolute,  infinite,  and  eternal  Truth.  "God  is 
Light,  and  in  him  is  no  darkness  at  all."  He  is 
the  first  supreme,  essential  object  of  spiritual 
vision ;  but  he  is  such  an  object  only  to  the  ab- 
solute Reason  ;  i.  e.^  only  to  himself  God  is  eter- 
nally both  knowing  and  known.  The  mind  is 
plainly  made  to  receive  truth,  as  the  eye  to  re- 
ceive light.  To  an  intelligent  spirit  we  con- 
ceive no  other  way  of  God's  communicating 
himself  than  by  communicating  truth,  and  him- 
self as  truth.  Hence  most  naturally  proceeds 
the  figure  of  radiation  or  illumination.  The 
divine  way  of  communicating  himself  as  truth 
is  by  the  Word,  Xoyog^  so  called  as  being  reveal- 
ing Reason,  manifestative  light :  into  this  deep 


48  SPIRITUAL    ILLUMINATION. 

and  precious  mystery  we  may  not  now  inquire. 
"  In  Him  was  life,  and  the  life  was  tlie  liglit  of 
men,  and  tlie  liglit  sliinetli  in  darkness,  and  tlie 
darkness  received  it  not."  Some,  however,  re- 
ceive ;  and  thus  we  are  brought  back  to  the 
very  point  from  which  we  diverged.  The  act 
of  God,  by  which  the  passage  from  the  first  state 
to  the  second  is  accomplished,  is  an  act  which 
]nay  best  be  described  as  the  giving  of  liglit 

Let  me  flatter  myself,  beloved,  that  no  in- 
dulgence of  mine  in  the  lang^uasre  of  fio;ure  has 
misled  any  to  sup23ose  the  interposition  of  any 
medium,  whether  of  ray  or  ether,  to  be  materi- 
ally present  between  the  thinking  substance  and 
the  objective  truth.  Most  lamely  and  feebly  we 
try  to  clamber  up  this  ladder  of  w^ords  to  the 
heights  of  God.  Sometimes  Ave  use  one  round, 
and  then  we  leave  it  for  one  hio'her,  and  at 
length  ascend  above  them  all.  When  God 
gives  light,  that  which  he  operates  is  "wi^ought 
in  and  upon  the  thinking  subject,  the  mind. 
Hence  the  other  scriptural  emblem.  God's 
touch  gives  light  to  a  blind  eye ;  in  other 
words,  gives  sight,  or  enables  it  to  see.  The 
faculty  is   awakened.     There   is   visual   power 


SPIRITUAL    ILLUMINATION.  49 

where  there  was  none.  The  nerve  that  was 
dead  is  alive ;  what  the  old  English  of  our  Bi- 
ble calls  "  quickening."  By  another  figure  it  is 
named  "  calling."  God  "  hath  called  you  out  of 
darkness  into  marvellous  light."  1  Pet.  ii.  9. 
All  these  modes  of  representation  go  to  indicate 
that  the  faculty  of  vision  is  a  gift  of  God's 
grace,  and  product  of  his  immediate  power,  and 
not  merely  a  new  and  unprompted  activity  of 
the  hitherto  unquickened  nature. 

I^ow,  the  progress  of  our  experimental  in- 
vestigation constrains  us  to  look  at  the  scrip- 
tural connection  between  God's  sovereign  reno- 
vating act  and  light.  It  is  not  a  pulpit  trope, 
nor  a  metaphysical  vagary,  but  a  connection  set 
forth  in  biblical  statements,  too  often  recurring 
to  be  accidental  or  unimportant.  We  have  seen 
the  apostle  John's  identification  of  light  and  life, 
A\^e  have  seen  in  juxtaposition  the  new  light 
and  the  new  life.  1  John  i.  1.  The  Christ 
who  had  been  subjected  to  their  senses  was 
"  the  Word  of  life."  "  The  Life  was  manifested 
and  we  have  seen  it,  (/.  <?.,  it  is  Liglit^  for  only 
light  is  seen.)  Then,  in  verse  2,  it  was  "  mth 
the  Father,"  as  in  John  i.   1 ,  "  The  Word  was 

3 


50  SPIRITUAL   ILLUMINATION. 

witli  God."  Now,  this  identity  of  light  and  life 
is  instructive  and  comforting.  There  is  light, 
there  is  life,  in  the  Word ;  there  is  truth,  and 
there  is  a  new  nature  by  eflfectual  calling.  Peter 
affirms  the  like  instrumentality  of  truth.  He 
who  has  this  light,  this  truth,  this  Divine  eter- 
nal Word,  has  regeneration,  1  Peter  i.  29  :  "be- 
ing born  again  (here  is  regeneration)  by  the 
Word  of  God,  (here  is  the  Logos  as  communica- 
tive of  truth,)  which  liveth  and  abideth  forever." 
(Here  is  the  eternity  of  the  divine  truth  or 
Word,  so  communicated.)  A  wretched  dark- 
ling, under  conviction  of  his  sin  and  sorrow  for 
the  same,  is  astray  in  a  waste,  howling  wilder- 
ness. The  path  of  deliverance  is  right  before 
him,  but  he  dares  not  advance  his  foot  one  step 
lest  he  plunge  over  a  precipice.  Either  by  de- 
grees, or  all  at  once,  a  wide-spread  light  ad- 
dresses itself  to  the  eye,  and  every  thing  is  clear. 
]^ow,  the  result  would  be  precisely  the  same  if 
the  traveller  were  blind,  and  his  sight  were  sud- 
denly restored.  Both  figures  are  used  in  Scrip- 
ture. In  both  what  is  vouchsafed  is  vision. 
In  both  it  is  the  Spirit  of  God  who  acts.  In 
both,  God  "  shineth  in  our  heart  to  give  the 


ISPIRITUAL    ILLUMINATIOX.  51 

light  of  tlie  knowledge  of  liis  glory."  It  is  tlie 
waking  up  of  a  new  nature,  a  quickening,  a 
new  birtli,  a  renovation,  a  regeneration,  an  effec- 
tual call  from  darkness  to  liglit.  If  tke  text 
teaches  any  thing,  it  teaches  that  bold  doctrine 
of  the  Reformation  champions,  that  the  first 
touch  is  that  of  God.  While  he  does  no  vio- 
lence to  freedom ;  while  he  conducts  his  great- 
est marvel  in  new  creation  according  to  the 
laws  he  has  impressed  on  the  human  mind ; 
while  he  draws  by  the  bands  of  a  man ;  while 
he  allows  the  soul  to  move  agreeably  to  vision 
of  truth, — it  is  God  who  begins.  It  is  the 
same  God  who  commanded  the  light  to  shine 
out  of  darkness,  that  hath  shined  in  our  hearts. 
In  the  first  motion  our  hearts  have  no  activity. 
The  irradiation  is  of  God.  Of  God's  part  in  the 
spiritual  birth,  we  cannot  be  conscious.  Our 
consciousness  takes  knowledge  of  a  lowxr  plane, 
or  of  our  own  acts  and  states ;  but  of  the  instant 
result  we  are  instantly  conscious.  The  blind 
eye  is  turned  towards  the  benignant  surgeon  ; 
it  sees  not  the  hand,  or  the  couching-needle ; 
but  it  looks  and  sees  the  countenance  of  love. 
The  acts  of  God  are  graciously  mysterious,  es- 


52  SPIRITUAL    ILLUMINATION. 

pecially  in  tlie  birtli  of  a  new  nature.  "  The 
wind  blowetli  wliere  it  listetli,  and  tliou  liearest 
the  sound  thereof,  but  canst  not  tell  whence  it 
Cometh  nor  whither  it  goeth ;  so  is  every  one 
that  is  born  of  the  Spirit."  John  iii.  8.  Yet 
the  results  are  visible  and  momentous.  It  is, 
however,  of  great  importance  to  warn  every 
young  Christian  that  experiences  so  far  removed 
from  those  of  common  life  cannot  be  adequately 
reported  in  words  or  comprehended  in  defini- 
tions. The  very  simplicity  of  the  acts  forbids 
this.  That  which  is  unique  baffles  comparison. 
The  difficulty  is  not  peculiar  to  this  subject,  nor 
to  matters  of  religion.  It  inheres  in  many  parts 
of  the  world  of  intellect  and  even  of  sense.  Try 
a  few  instances :  Give  a  perfect  definition  of 
Truth.  Explain  to  one  who  never  felt  it  the 
feeling  of  love.  Give  a  deaf  man  some  no- 
tion of  harmony.  Describe  light  to  one  born 
blind.  How,  then,  can  you  hope,  by  any  art  of 
cunning  language,  to  represent  what  is  peculiar 
to  spiritual  apprehension  of  truth  ?  Experience 
only  can  set  it  beyond  all  mistake ;  and  expe- 
rience, guided  by  the  Word,  will  distinguish  it 
as  simple  cognition  from   all   those   emotional 


SPIRITUAL    ILLUMINATION.  53 

consequences  wliicli  color  it,  and  sometimes  seem 
to  be  included  in  it,  but  wliicli  really  follow  it 
as  effects  in  tbe  order  of  nature. 

But,  supposing  this  divine  illustration  to 
have  been  vouchsafed  to  the  soul,  what  lias  this 
to  do  with  faith  ?  There  is  a  spiritual  knowl- 
edge, a  new  and  peculiar  apprehension  of  the 
truth.  But  is  this  Faitli?  The  question  is 
imj^ortant  and  delicate,  and  the  reply  should 
be  well  considered  and  diligently  weighed. 
Before  offering  a  categorical  answer,  there  are 
some  general  remarks  which  will  serve  to  clear 
not  only  this,  but  many  kindred  subjects.  The 
operations  of  the  mind  in  regard  to  objective 
truth  are  very  recondite  and  very  rapid.  This 
is  true,  even  of  those  which  are  most  familiar 
and  simple.  Thoughts,  emotions,  and  choices, 
which  are  successive,  may  seem  to  our  conscious- 
ness to  be  simultaneous.  As  the  ray  of  light 
and  the  ray  of  heat,  to  use  j)opular  phraseology, 
enter  by  the  same  aperture  at  the  same  instant, 
so  a  perception  and  an  emotion  may  be  undis- 
tinguishable  in  time,  and  yet  one  may  be  the 
caus^  of  the  other.  The  final  cause  of  such 
rapid  succession  is  occasionally  discoverable.     I 


54  SPIRITUAL    ILLUMINATION. 

behold  a  ferocious  Avild  beast  beside  my  bed — I 
am  filled  witli  terror.  Safety  is  promoted  by 
sucli  constitutional  fears ;  and  sucli  fears  to  be 
useful,  must  follow  instantly  upon  the  mental 
apprehension.  It  is  this  which  causes,  and,  of 
course,  precedes  the  fear,  yet  no  measurable 
tune  can  be  interjDOsed  between  them.  Hun- 
dreds of  similar  examples  might  be  gathered 
from  every  field  of  human  knowledge  and  sensi- 
bility. The  cases  are  innumerable,  where,  in 
the  order  of  time,  two  mental  acts,  states,  exer- 
cises, or  phenomena  j)resent  themselves  to  us  as 
synchronous,  when  one  is  as  really  the  cause  of 
the  other  as  the  entrance  of  light  is  the  cause 
of  vision.  And  this  has  a  direct  bearing  on  the 
subject  of  spiritual  apprehension,  as  connected 
with  saving  faith.  In  the  happy  experience  of 
the  renovated  soul  they  may  seem  to  be  one 
and  the  same ;  an  undivided  look  at  Jesus 
Christ,  dying  and  drawing  sinners  to  himself 
We  might  even  go  further :  though  we  have 
no  prism  to  divide  the  ray,  many  colors  go  to 
form  this  look  of  the  new  creature ;  not  only 
faith,  but  hope,  love,  and  joy.  Yet  these  seem- 
ingly inseparable  rays  may  be  distinguishable. 


SPIRITUAL   ILLUMINATION.  00 

There  is  no  faitli  wliere  there  is  no  knowledge. 
There  is  no  evangelical  faith  where  there  is  no 
spiritual  knowledge.  Wherever  sj)iritTial  knowl- 
edge is  present,  there  is  genuine  faith,  by  a  ne- 
cessity of  nature  and  grace.  It  is  not  necessary 
for  the  redeemed  soul  to  determine  the  names 
or  effect  the  analysis  of  these  acceptances  of 
truth.  Yet,  in  strictness  of  philosophical  lan- 
guage, spiritual  knowledge  is  distinct  from 
Faith,  and  precedes  it.  By  knowledge,  the  ob- 
ject is  furnished  Avhich  is  received  by  faith  as 
true.  The  divine  ray  breaks  on  the  face  of  Je- 
sus, making  it  luminous ;  this  is  Knowledge ; 
the  soul  recog-nizes  in  it  the  face  of  its  Saviour  ; 
this  is  Faith.  But  this  will  become  more  clear 
when  we  come  to  treat  of  the  nature  and  the 
object  of  faith  itself 

The  statements  of  doctrine  which  have  occu- 
pied us  in  this  discourse  touching  the  spiritual 
knowledge  which  precedes  faith,  may  be  summed 
up  in  few  words.  Since  the  fall,  man  comes 
into  the  present  life  destitute  of  any  clear,  just, 
and  adequate  knowledge  of  divine  things,  and 
this  his  ignorance  being  derived  from  a  deprava- 
tion of  his  entire  nature,  including  the  intellec- 


56  SPIRITUAL    ILLUMINATION. 

tual  faculty,  is  not  removed  by  any  natural  dis- 
cipline or  accomplisliment  in  worldly  science. 
This  darkness,  while  it  remains,  is  an  effectual 
preventive  of  all  right  views,  feelings,  and  de- 
terminations. To  remove  this,  and  to  connnuni- 
cate  to  the  soul  just  apprehensions  of  divine 
realities,  God  is  pleased  to  intervene  in  the  case 
of  his  people  by  a  direct  and  instantaneous  act 
terminating  on  the  mind  itself,  and  empowering 
it  to  see.  This  act  is  j)revious  to  all  saving  ex- 
ercises, and  is  of  God's  sovereignty.  Though 
known  only  by  its  effects,  it  gives  life,  and  in 
giving  life,  gives  the  power  of  spiritual  vision. 
It  is  variously  represented  as  giving  sight  to 
the  blind,  and  as  giving  light  to  an  eye  in  dark- 
ness. This  spiritual  illumination  takes  place  at 
the  new  birth.  The  instrument  employed  by 
the  sovereign  Spirit  in  all  the  acts,  believings, 
feelings,  and  volitions  of  the  soul  so  regenerated, 
is  Truth.  The  renewed  mind  beholds  divine 
objects  in  a  new  and  indescribable  manner,  in 
their  self-evidencing  brightness,  in  their  beauty, 
loveliness,  and  glory,  so  as  to  appreciate,  taste, 
and  relish  them,  and  in  a  certain  as  yet  imper- 
fect  degree  discern  them  as   they  are.      This 


SPIRITUAL    ILLUMINATION.  57 

new  and  spiritual  cognition,  wliicli  cannot  be 
represented  to  sncli  as  possess  no  experience, 
comprises  all  the  circle  of  revealed  truth,  and 
all  the  objects  of  the  spiritual  interest ;  but  in 
its  first  actings  it  more  especially  fixes  on  and 
takes  in  the  glory  of  grace  in  the  face  of  Jesus 
Christ,  which  object  it  now,  for  the  first  time, 
apprehends.  Under  the  enlightening  of  the 
Holy  Ghost  the  mind  most  particularly  views 
with  apprehension  and  interest  the  truth  that 
God  is  reconciled  to  it  through  this  Redeemer. 
And  all  this  apprehension  or  cognition  of  the 
new  creatm^e  is  preparatory  to  saving  faith,  from 
which,  when  both  are  in  high  measure,  it  can- 
not be  distinguished. 

But  what,  my  dear  hearers,  is  doctrine  with- 
out experience  ?  The  mountain  spring  is  but  a 
mockery  of  the  man  athirst,  unless  its  cool 
crystal  stream  be  tasted  ?  The  sun  is  nothing, 
unless  its  ray  be  seen  or  felt.  Have  you  made 
any  appropriation  of  the  truth  revealed  ?  Has 
this  great  luminary  ever  risen  upon  your  be- 
nighted soul  ?  You  know  something  of  the 
cloud,  the  obscurity,  the  tempest — but  w^hat  do 
you  know  of  any  brightness  of  grace,  breaking 


58  SPIRITUAL   ILLUMINATION. 

througli  tliose  lowering  skies  ?  Awake,  thou 
tliat  sleepest,  and  arise  from  tLe  dead,  and  Christ 
shall  give  thee  light.  Cry  aloud  to  him  who 
giveth  liberally  and  upbraideth  not.  Let  your 
request  be,  "  Lord,  that  I  may  receive  my 
sight !  "  The  grace,  the  glory,  are  ready  to 
break  through.  See  you  not  abeady  the  dawn 
of  a  light,  which  is  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ  ?  Fix  your 
eyes  there.  Let  Jesus  Christ  be  the  one  object. 
Follow  up  each  leading  ray.  Sigh  and  pant  for 
nearer  vision.  There  is  but  one  object  for  the 
convinced  sinner,  and  that  is  the  dying  Jesus. 
It  is  before  you.  He,  he  is  before  you  !  That 
vail  of  incredulity  hides  one  whose  hand  is  al- 
ready reaching  towards  you  to  give  sight.  Oh ! 
be  persuaded  of  his  love;  see  him  as  he  is; 
accept  him  as  Saviour,  Teacher,  Master.  Make 
our  hearts  glad  by  receiving  a  grace  offered 
through  the  medium  of  a  broken  ministry,  and 
the  honor  will  be  all  his  ;  for  let  me  close  mth 
the  entire  contexture  of  the  passage  :  "  For  we 
preach  not  ourselves,  but  Christ  Jesus  the  Lord, 
and  ourselves  your  servants  for  Jesus'  sake. 
For  God,  who  commanded  the  light  to  shine 


SPIRITUAL    ILLUMINATION.  59 

out  of  darkness,  liatli  shined  in  our  hearts,  to 
give  tlie  liglit  and  the  glory  of  God  in  the  face 
of  Jesus  Christ.  But  we  have  this  treasure  in 
earthen  vessels,  that  the  exercise  of  the  power 
may  be  of  God,  and  not  of  us  !  "    Amen. 


III. 

THE  NATURE  OF  FAITH. 


THE   NATUEE    OF   FAITH. 


Maek  i.  15.    "  Believe  the  Gospel." 


There  are  times  when  it  seems  to  the  Chris 
tian  preacher  almost  a  mockery  to  present  him 
self  again  and  again  before  large  assemblies 
with  arguments  which  produce  no  conviction 
and  entreaties  which  are  gravely  set  aside 
It  would  be  otherwise  if  the  discourses  we  de 
livered  were  mere  entertainments  of  the  hour 
as,  indeed,  they  have  come  to  be  considered  by 
many.  But  if  they  convey  messages  from  God 
himself,  on  the  most  important  interests  of  the 
hearer,  and  with  a  design  of  producing  immedi- 
ate action,  then  this  neglect  and  apathy  are 
strange.  One  might  wonder  how  men  could 
bring  themselves  to  hear  for  so  long  a  time 


64  THE    NATURE    OF    FAITH. 

voices  wHcli  they  do  not  mean  to  heed.  On 
other  subjects,  he  who  listens  to  reasoning  is  pre- 
pared either  to  admit  or  deny ;  and,  if  the  mat- 
ter is  one  of  practice,  to  act  accordingly.  Con- 
vince a  man  that  the  adventure  in  which  he  has 
placed  his  property  is  hazardous,  and  he  flies  to 
withdraw  it.  Show  him  that  his  house  is  tot- 
tering overhead,  and  he  props  it,  or  leaves  his 
abode.  Point  out  to  him  some  angry  symptom 
in  his  disease,  and  he  repairs  to  regimen  and 
physic.  Make  it  clear  that  a  political  leader  is 
corrupt,  and  he  abandons  him.  These  results 
follow  mth  unvarying  certainty,  wherever  the 
conviction  or  persuasion  is  complete.  We  might 
almost  say  that  action  follows  assent,  in  these 
cases,  as  certainly  as  assent  follows  demonstration 
in  a  geometrical  theorem.  If,  on  hearing  that 
his  mercantile  enterprise  is  hollow,  your  friend 
adheres  to  it,  you  ascribe  it  to  disbelief  of  your 
statement.  If  he  still  sleeps  under  the  nodding 
roof,  you  are  sure  he  thinks  it  sound.  If  he 
neglects  the  cough  or  the  hectic,  it  is,  you 
say,  because  he  cannot  believe  it  threatening. 
And  if  he  remains  a  zealous  follower  of  party- 
chieftains  whom  you  denounce,  he  must  withhold 


THE    NATURE    OF    FAITH.  65 

faitli  from  wliat  you  say.  But  in  religion  all 
this  is  reversed.  He  liears,  and  hears  a  thou- 
sand times,  that  God  is  angry  with  the  wicked 
every  day  ;  that  the  soul  that  sinneth  shall  die  ; 
that  he  w^ho  believeth  not  shall  be  damned ; 
that  of  those  who  are  ashamed  of  Christ  here, 
Christ  himself  will  be  ashamed  in  the  Judg- 
ment ;  that  God  has  sent  his  Son  to  be  the  Sav- 
iour of  his  soul ;  that  the  offer  will  not  be  made 
forever ;  that  the  day  of  grace  is  about  to  close ; 
and  that,  in  an  hour  when  he  thinketh  not, 
death  may  transport  him  to  eternal  woe.  All 
this  he  hears.  It  is  the  very  habit  of  his  life  so  to 
hear.  He  deliberately  makes  a  business  of  com- 
ing, at  least  once  a  week,  to  the  presence  cham- 
ber of  God,  to  hear  God  renew  an  offer  of  terms, 
which  he  as  deliberately  makes  uj)  his  mind 
to  postpone  or  reject.  Great  threat enings  come 
to  him  on  the  part  of  God,  enough  to  make  the 
ears  of  every  one  that  heareth  them  to  tingle. 
But  by  a  calculation  of  chances  on  which  he 
would  not  stake  a  penny,  he  assures  himself 
that  he  may  face  the  risk.  The  voice  of  God, 
fairly  expounded,  as  he  professes  to  admit — for 
we  now  leave  infidels  out  of  consideration — calls 


66  THE    NATURE    OF    FAITH. 

loudly  and  peremptorily  for  liim  to  leave  one 
patli  of  life  and  enter  another.  This  voice  lie 
lias  distinctly  heard  uttering  these  things  all 
his  life.  But  by  none  of  these  declarations,  ar- 
guments, warnings,  or  invitations,  has  he,  in  the 
slightest  degree,  been  moved  to  practice.  Pro- 
fessing to  believe  that  which  he  so  hears,  he 
acts  in  point-blank  opposition  to  it.  Such  is 
the  paradoxical  condition  in  which  the  majority 
of  hearers,  in  the  lands  of  the  Gosj)el,  allow 
themselves  to  remain,  and  it  is  this  which  is 
the  main  discourao:ement  of  the  Christian  min- 
istry. 

Can  we  reasonably  suppose  that  persons 
who  hear  in  this  manner  believe  what  they 
hear  ?  Does  that  indolent  assent,  or  rather  that 
passive  inability  to  disprove,  or  that  apathy 
which  will  not  wake  up  enough  to  deny,  de- 
serve the  name  of  faith  ?  We  have  seen  how 
the  question  should  be  answered  in  secular  and 
common  things.  The  principle  is  the  same  in 
the  things  of  God.  That  truth  which  has  no 
influence  is  not  credited ;  that  man  who  is 
moved  to  no  correspondent  purpose  or  volition 
by  what  is  said,  has  no  faith.     We  know  how 


THE    NATURE    OF    FAITH.  (57 

common  it  is  for  men  to  persuade  themselves  of 
tlie  reverse.  According  to  tlieir  own  statement, 
tliey  do  believe  the  scriptural  record,  sincerely 
and  firmly.  Their  conviction,  persuasion,  belief, 
assent,  or  credence,  is  honest  and  immovable. 
And  if  you  press  the  matter  a  little  further  and 
they  are  willing  to  be  examined,  they  allege 
that  there  is  no  defect  in  their  belief,  but  only 
in  their  feelings.  They  believe  all  that  is  said 
fi'om  the  Word,  but  their  belief  does  not  move 
the  affections  and  the  will.  Let  us  illustrate  by 
familiar  example  :  You  rush  into  a  chamber  at 
midnight — arouse  your  friend — tell  him  the 
house  is  in  flames  and  the  only  stairway  ready 
to  sink  in  ruin — and  assure  him  he  has  but  a 
moment  to  escaj)e  for  his  life.  He  replies,  with 
a  pleasing  smile  :  Yes,  I  am  aware  of  it,  but 
somehow  it  makes  no  impression  on  my  feelings, 
and  affords  no  motive  to  my  wilL  On  the 
presentation  of  such  a  case,  you  j)ronounce  the 
man  either  to  be  mad,  or  to  have  no  faith  in 
w^hat  you  say.  This  is  just  the  case  of  men  and 
women  who  sit  in  God's  house  and  hear  that 
without  being  born  again,  they  cannot  see  the 
kingdom  of  God,  and  nevertheless  remain  stupid 


68  THE    NATURE    OF    FAITH. 

and  impenetrable.  Why  not  in  these  instances 
declare  that  they  do  not  believe  what  the 
preached  Word  conveys  ?  Why  not  deny  that 
they  have  faith  ? 

As  matter  of  fact,  we  must  acknowledge 
that  there  is  a  prevalent  reluctance  to  give  this 
solution.  There  must  be  reasons  why  it  is  dis- 
agreeable to  admit  the  charge  of  disbelieving 
God.  And  yet,  if  such  unbelief  exists,  most  as- 
suredly it  ought  to  be  charged  home  upon  the 
conscience,  and  recognized  not  only  as  a  misfor- 
tune, but  a  sin. 

Many  fogs  and  mists  have  been  gathered 
around  these  familiar  operations  of  all  human 
minds,  by  the  ingenious  speculations  of  philo- 
sophic theology.  Angry  controversies  have  often 
been  maintained  durins:  2:enerations  about  the 
definition  of  terms  which  express  states  or  acts 
of  which  we  are  hourly  and  directly  conscious. 
Simple  phenomena  have  thus  been  made  com- 
plicated, and  humble  souls  have  not  seldom 
been  perplexed.  If  faith,  about  which  we  are 
now  speaking,  were  so  inscrutable,  un distin- 
guishable, and  complex  a  product  of  our  activ- 
ity as  many  suppose,  we  might  have  expected 


THE    NATURE    OF    FAITH.  69 

numerous  and  most  guarded  definitions  of  it  in 
the  Scriptures.  As  faitli  is  the  instrument  of 
salvation,  we  might  expect  that  so  doubtful  an 
act  of  the  soul  would  be  set  forth  by  numerous 
distinctive  tests.  If  the  faith  of  true  experience 
is  so  utterly  diverse  from  all  the  believings  of 
mankind  about  all  other  things,  we  might  confi- 
dently look  for  certain  marks  of  difference.  On 
the  contrary,  often  as  believing,  belief,  and  faith 
are  mentioned  in  the  Scriptures,  they  are  always 
introduced  as  if  with  a  presumption  that  the 
words  are  to  be  taken  in  their  ordinary  sense. 
This  gives  us  much  reason  to  conclude  that 
evangelical  faith  is  a  simpler  thing,  and  more 
familiar  to  us  every  day,  than  theologians  some- 
times teach.  The  fear  of  such  theologians  is, 
lest  faith  shall  be  made  so  easy,  and  so  little  di- 
verse from  common  natural  acts  of  men,  that 
careless  and  unconverted  sinners  will  flatter 
themselves  that  they  have  faith  when  they  have 
none.  They  therefore  interpose  numberless 
cautions,  to  prevent  mistake  as  to  faith.  They 
sedulously  distinguish  various  kinds  of  faith. 
They  refer  faith  to  various  so-called  faculties  or 
powers  of  the  soul ;  the  nomenclature  of  which 


^0  THE    NATURE    OF    FAITH. 

faculties  varies  witli  every  system.  They  dis- 
sect tlie  act  of  faitli  into  several  parts,  nicely 
following  one  another,  and  of  which  no  one 
must  be  wanting,  or  the  faith  is  spurious.  And 
they  succeed  in  hopelessly  confounding  some, 
and  landing  others  on  the  unscriptural  conclu- 
sion that  faith  is  something  different  from  be- 
lieving, or  accepting  truth  as  true. 

One  singular  consequence  of  such  refinements 
is  this :  As  I  should  be  sure  of  my  being  safe 
if  I  were  sure  I  believed,  the  most  interesting  of 
all  questions  is,  Do  I  believe  ?  But  if  faith  is  so 
recondite  and  difficult  of  discovery,  then  the 
very  question  which  is  to  decide  the  other  is  the 
hardest  of  all.  And  multitudes  ]3uzzle  and  dis- 
tract themselves  with  unavailing  and  unanswer- 
able inquiries  as  to  the  sorts  of  faith,  and  which 
sort  is  theirs ;  as  to  the  ingredients  of  faith,  and 
which  ingredient  is  wanting,  a  species  of  mental 
anatomy  of  which  we  find  no  example  in  holy 
Scripture. 

That  unreconciled  and  irreligious  persons 
have  no  faith  in  divine  truths  which  concern 
their  own  state  and  the  objects  of  evangelical 
Christianity,  is  sufficiently  plain  from  their  lives. 


THE    NATURE    OF    FAITH  71 

It  must,  liowever,  be  our  present  task  to  make 
evident  tke  very  obvious  and  simple  notion 
wliicli  tlie  Scripture  gives  of  Faitli.  The  word 
is  perpetually  and  in  tlie  most  childlike  man- 
ner introduced,  as  just  meaning  persuasion  of 
the  truth.  When  a  statement  is  true  to  me, 
when  I  see  it,  not  merely  as  intelligible,  but  as 
true,  then  I  have  faith.  In  other  words,  I  be- 
lieve it.  Faith  is  belief:  belief  is  faith  ;  both 
import  accepting  that  which  is  presented  as  true. 
Truth  and  Faith  are  therefore  correlative  temis. 
The  objects  of  faith  are  vastly  different ;  and 
this  gives  origin  to  innumerable  varieties  of  l^e- 
lieving.  That  is,  the  mind  behaves  itself  differ- 
ently in  view  of  one  truth  believed,  and  of  an- 
other truth  believed ;  yet  the  mind's  operation 
is  the  same.  My  hand  may  grasp  an  empty 
nutshell  or  the  great  diamond,  but  the  act  of 
gTasj)ing  is  the  same.  My  believing  thoughts 
may  light  on  the  truth  that  the  thermometer  is 
at  G0°,  or  that  the  day  of  judgment  has  arrived. 
How  vastly  different  the  contingent  phenome- 
na !  Yet  the  belief,  as  belief,  is  one  and  the 
same.  This  may  account  for  the  hurtful  error 
of  those  who  have  suffused  the  colors  which  come 


72  THE    NATURE    OF    FAITH. 

from  the  object  over  the  eye  tliat  beliolds  it,  and 
tlius  have  made  as  many  faiths  as  there  are  or- 
ders of  things  believed.  In  every  jDossible  in- 
stance, when  I  have  faith,  I  hold  somewhat  to 
be  true;  The  immediate  consequences  may  va- 
ry. The  same  proposition  believed  may  carry 
very  different  emotions  to  different  hearts.  Tell 
one  man  that  the  post  has  arrived,  and  he  is  in- 
different ;  but  his  next  neighbor  rejoices — it 
brings  news  of  his  long  absent  son ;  a  third  is 
speechless  with  horror,  for  it  comes  with  tid- 
ings of  his  ruin.  The  proposition  believed  be- 
ing the  same,  two  men  may  believe  it  with 
different  intensity,  for  faith  has  degrees.  But 
still  the  simple  essential  act  of  faith  is  one  with 
which  we  are  perfectly  familiar,  and  of  which 
we  are  conscious  every  hour.  Let  us  see  this 
for  ourselves  in  Scripture.  "  Thomas,  because 
thou  hast  seen  me,  thou  hast  believed."  John 
XX.  29.  Here  the  truth  accepted  is  that  the 
person  before  Thomas  is  the  very  Jesus  who 
was  crucified.  A  train  of  other  believings  fol- 
lowed this.  God  says  to  Abram,  "  Thy  seed 
shall  be  as  the  stars  in  yonder  heavens."  "  And 
he  believed  in  the  Lord ;  and  he  counted  it  to 


THE    NATURE    OF    FAITH. 


him  for  rigjbteousness."  Gen.  xv.  6.  "  If  ye 
believe  not  tliat  I  am  lie  [said  Jesus]  ye  shall 
die  in  your  sins."  Here  tlie  trutli  to  be  accept- 
ed is  that  Jesus  is  the  Messiah,  the  fundamental 
fact  of  Christianity.  So  1  John  v.  1,  "  Whoso 
believeth  that  Jesus  is  the  Messiah,  is  of  God." 
In  none  of  these  cases  is  there  any  room  for  the 
person  so  believing  to  go  back  into  his  mental 
operations,  to  examine  the  nature  of  his  believ- 
ing acts.  A  truth  is  presented  as  an  object  of 
faith,  and  he  is  persuaded  of  this  truth,  it  is 
certain  to  his  apprehension.  He  believes  and 
knows  that  he  believes.  Or  rather,  he  knows 
what  he  believes  ;  for  the  importance  of  the  ob- 
ject entirely  takes  away  his  mind  from  the  act 
of  believing. 

But  there  is  a  variation  of  the  phrase  in 
such  New  Testament  passages  as  speak  of  believ- 
ing on  Jesus  Christ.  These  are  numerous.  In 
them  all,  a  Person  is  the  object  of  the  believing ; 
and  in  a  particular  aspect  and  relation.  We 
believe  on  Christ,  when  we  are  persuaded  that 
he  is  such  as  he  claims  to  be,  and  such  as  the 
Scriptures  present  and  offer  him.  We  appre- 
hend him,  and  recognize  him  as  tlie  Saviour  of 

4 


74  THE    NATURE    OF    FAITH. 

sinners,  and  as  able  and  willino;  to  save  ns.  He 
who  is  tlius  persuaded  concerning  the  Lord, 
need  not  vex  himself  as  to  the  metaphysical 
character  of  his  mental  acts.  The  more  he  be- 
lieves, the  less  is  he  likely  to  ask  what  is  believ- 
ino^.  Faith  is  a  kind  of  inward  seeing;.  He 
who  sees  a  beautiful  countenance  does  not 
much  pause  to  inquire  into  the  process  of  vision. 
That  countenance  tills  his  eye.  In  like  manner, 
he  who  believes  on  Jesus  as  his  Redeemer,  is 
taken  up  v/ith  that  countenance  of  love.  The 
object  of  faith  occupies  the  field  of  vision.  For 
the  time,  reflex  acts,  such  as  "  Is  this  the  right 
sort  of  faith  ? ''  are  impossible ;  for  the  mind 
cannot  look  inward  and  outward  at  the  same 
instant.  And  no  man's  salvation  depends  on 
his  believing  that  he  believes.  At  Cana,  the 
disci]3les  "  believed  on  him."  The  Jews  who 
saw  Lazarus  raised  by  Jesus  "  believed  on 
him."  "  He  that  believeth  on  the  Son  of  God, 
has  the  witness  in  himself." 

Nothing  is  harder  than  to  describe  in  words 
the  simplest  acts  of  the  soul.  Suppose  one  had 
never  loved,  how  would  you  choose  words  to 
convey  the  notion  ?     Yet  you  love,  and  know 


{ 


THE    NATURE    OF    FAITH.  75 

that  you  love.  We  may  try  manifold  phrases. 
Faith  is  the  whole  soul  accordins;  and  assentins: 
to  the  truth  and  embracing  it.  Faith  is  admit- 
ting and  receiving  the  revelation.  Faith  is  ap- 
prehending the  true  as  true,  the  beautiful  as 
beautiful,  the  good  as  good.  Faith  in  Christ  is 
persuasion  that  Christ  is  a  Saviour.  The  soul 
receives  and  rests  upon  him  alone  for  salvation 
as  offered  in  the  Gospel.  It  is  not  a  process, 
divisible  into  parts  and  stages ;  but  an  outgoing 
of  the  whole  soul,  to  the  object,  at  one  time, 
and,  so  to  speak,  by  one  outlet.  It  is  not  wisely 
determined  by  some  to  be  an  intellectual  act 
solely ;  because  the  simplicity  of  the  believing 
subject  is  afl&rmed  as  much  by  true  philosophy 
as  by  Scripture.  When  Jesus  Christ,  dying  in 
love  for  sinners,  and  radiant  with  Gospel  grace, 
is  full  before  the  soul,  so  as  to  appear  somewhat 
as  he  is,  an  Almighty  and  infinitely  willing 
Redeemer,  true  to  his  word,  then  the  sinner  be- 
lieves, receives  him,  has  power  to  be  a  child  of 
God ;  though,  at  the  moment,  nothing  is  further 
fi'om  his  thoughts  than  any  analysis  of  this  be- 
lieving.  After  all,  nothing  but  experience  can 
fnlly  explain  what  faith  is.    Believe  and  Knoio. 


76  THE    XATURE    OF    FAITH. 

In  comparing  faith  witli  knowledge,  we  toucli 
a  question  wliicli  has  agitated  all  the  schools 
from   Alexandria   downwards.      Assurance    of 
truth,   certitude,    is    the    same,   by    whatever 
process   it   may  be   arrived  at.     But  in  some 
cases  it  comes  by  intuition^  in  some  cases  by 
reasoning^  and  in  some  cases   by  reliance  on 
testimony.     This  last   is  more   properly  faitli^ 
and  this  shows  how  faith  is  connected  with  per- 
sons.    We    may   regard    this    explanation    as 
two-fold :  (1.)  I  believe  the  testimony  of  him 
who  is  true.     I  believe  the  testimony  of  God, 
who  is  infinitely  true.     A  child  is  assured  that 
the  angle  in  a  semicircle  is  a  right  angle,  or  that 
the  surface  of  a  sphere  is  equal  to  the  convex 
surface  of  a  surrounding  cylinder,  because  his 
father  tells  him  so.     This  is  faith  in  its  stricter 
sense.     The  child  becomes  a  man,  and  is  assured 
of  the  same  geometrical  propositions  by  irrefra- 
gable process  of  demonstration  ;  this  is  hiowl- 
edge  hy  proof  though  we  name  even  this  assur- 
ance belief,  in  common  parlance.      The  child, 
from  being  a  man  on  earth,  becomes  a  higher 
intelligence  in  heaven,  and  sees  the  same  rela- 
tions of  lines  and  surfaces,  by  insight ;  this  is 


THE    NATURE    OF    FAITH.  77 

intuition.  The  things  are  so  and  so  in  Eternal 
Reason.  God  sees  all  things  thus,  and  hence  we 
never  speak  of  God  as  believing  or  as  reasoning. 
In  his  own  infinite  Truth  he  eternally,  and  with 
open  face,  beholds  all  truths.  We  are  inquiring 
into  the  mode  of  arriving  at  assured  certainty  of 
truth.  Most  of  our  certainty,  even  in  common 
life,  is  from  testimony.  IS'ot  ^\q  in  this  house 
have  ever  seen  the  Great  Deseet.  Not  one  in 
ten  has  ever  seen  the  Souther]^  Cross.  Few  of 
us  have  ever  seen  the  planet  Mercury.  None  of 
us  have  ever  seen  the  j)lanet  Neptune.  As  to 
these  certainties,  we  believe  the  testimony  of 
trustworthy  persons,  even  where  sight  and  de- 
monstration are  ]30ssible.  Such,  I  say,  is  the 
case  in  a  great  number  of  common  things.  But 
this  is  in  the  first  instance  the  only  way  in 
which  we  can  acquire  certain  assurance  of  Avhat 
transcends  human  intuition  and  experience ; 
such  as  Creation,  Eedemption,  Future  Glory. 
And  as  none  but  God,  or,  what  is  the  same 
thing,  God's  messenger,  can  command  our 
credence  on  such  heads,  we  come  to  our  persua- 
sion of  these  truths  by  simple  faith  in  him  who 
is  credible.      Faith,  receiving  such  testimony, 


78  THE    NATURE    OF    FAITH. 

admits  God  as  teue.  Faitli,  receiving  such  tes- 
timony, admits  tlie  Lord  Jesus  Christ  as  true. 
Jesus  Christ  is  pre-eminently  the  Word,  the  Re- 
vealer,  the  "  True  Witness."  We  accredit  him 
as  such.  Observe,  here,  how  much  faith  has  a 
personal  character.  You  believe  one  thing  be- 
cause a  man  has  proved  it  to  you  ;  this  man  you 
may  despise  and  hate,  as  a  liar  and  a  blas- 
phemer. You  believe  another  thing,  because 
your  beloved,  honoured,  pure,  trustworthy  friend 
has  witnessed  it.  Mark  the  difference.  Here 
is  faith.  You  believe  on  him,  as  well  as  what 
he  utters.  (2.)  But  we  may  proceed  a  step  fur- 
ther. Not  only  do  we  behold  Christ  as  a  true 
Witness,  and  so  believe  in  him,  in  general,  but 
we  behold  him  as  communicating  certain  truths 
concerning  Mmself^  and  so  believe  on  iiim  in 
particular.  We  might  believe  on  Gabriel  in  the 
former  and  minor  sense,  as  did  she  who  was 
blessed  among  women ;  or  as  the  other  Marys 
believed  the  other  angel  testifying  of  Christ. 
But  Christ  himself  we  believe,  testifying  con- 
cerning himself;  and  this  is  in  the  high  and  pe- 
culiar sense  to  helieve  on  lihn^  and  to  believe  in 
his  name.     He  comes  to  us  to  tell  us  who  he  is, 


THE    NATURE    UF    FAITH.  79 

and  wliat  lie  liatli  wrought,  and  we  believe  it, 
and  so  believe  on  liim.  Doubly,  therefore,  faitli 
becomes  a  personal  matter,  and  lays  bold  of  a 
personal  Jesus.  First,  because  I  rely  on  his  j)er- 
sonal  truth,  and  consequently  believe  his  mes- 
sage ;  and,  secondly,  because  the  message  which 
I  believe  from  his  blessed  lips  concerns  his  own 
person. 

Yet,  while  we  have  made  this  advancement 
towards  a  more  explicit  understanding  of  our 
own  experience,  we  have  not,  I  trust,  lost  the 
clew  which  guided  our  first  steps  of  investiga- 
tion, nor  added  any  new  complexity  to  faith. 
From  beginning  to  end,  we  have  found  it  to  be 
believing,  or  acceptance  of  truth.  Oh !  my  be- 
loved hearer,  how  sjDcedily  would  this  matter 
be  cleared  up  to  you  if  this  moment  Almighty 
Grace  were  to  make  the  Son  of  Righteousness 
arise  upon  your  soul !  Here  you  have  been  sit- 
ting in  darkness,  and  with  j)ainful  effort  rolling 
your  sightless  orbs  towards  the  j)oint  where 
light  is  shining.  A  blind  man,  having  no  more 
experience  of  daylight  than  you  have  of  Grace, 
may  learn,  and  reason,  and  talk  about  rays  and 
their  reflection  and  refraction,  the  humours  of  the 


80  THE    NATUKE    OF    FAITH. 

eye,  aud  tlie  impression  on  tlie  retina ;  lie  may, 
like  Sanderson,  the  friend  of  Newton  and  pro- 
fessor at  Cambridge,  invent  and  communicate 
demonstrations  in  Optics,  but  one  tiling  is  lack- 
ing :  lie  lias  no  notion  of  liglit,  lie  does  not  see. 
One  instant  of  faitli  would  drive  you  away  from 
all  your  disputings.  One  view  of  Jesus  Clirist, 
dying  and  drawing  sinners  to  himself,  would 
make  the  subject  plain.  And  it  is  my  inward 
conviction  of  this  which  leads  me  to  draw  your 
thoughts  away  so  much  from  the  manner  of  be- 
lieving to  the  object  believed;  to  induce  you, 
if  possible,  to  ask  less  How  is  the  act  of  faith 
defined  and  distinguished  ?  and  more  "What  am 
I  to  believe  ?  What  is  the  plan  of  salvation  ? 
Who  is  the  Son  of  God?  In  what  does  his 
righteousness  consist  ?  What  is  Truth  ?  The 
object  of  faith,  in  its  widest  generality,  is  all 
revelation.  "  By  this  faith  a  Christian  believeth 
to  be  true,  whatsoever  is  revealed  in  the  Word, 
for  the  authority  of  God  himself  speaking  there- 
in."    Confession  of  Faith,  chap,  xiv.'^ 

*  As  an  example,  Heb.  xi.  3,  "  through  Faitli  we  understand 
that  the  worlds  were  framed  by  the  word  of  God,  so  that  things 
which  are  seen  were  not  made  of  things  which  do  appear." 


THE    NATURE    OF    FAITH.  81 

But  the  great  achievement  of  faith  is  its  jus- 
tifying the  sinner ;  great  because  of  its  result, 
salvation ;  and  great  because  of  its  object,  the 
Lord  Jesus.  And  as  this  is  the  momentous 
affair  of  life,  with  every  man  who  ever  has 
awakened  to  his  misery  in  sin  ;  all  earnest  and 
importunate  inquiries  concerning  faith  have  re- 
spect to  that  faith  which  justifies.  Now,  we 
only  carry  out  princij^les  already  laid  down, 
w^hen  we  say,  this  is  no  new  kind  of  believing, 
so  far  as  the  mental  act  is  regarded.  All  that 
it  has  of  peculiarity  belongs  to  its  origin,  its 
object,  its  degree,  and  its  consequences.  He 
who  believes  to  the  saving  of  his  soul,  accepts 
the  truth  concerning  Jesus  Christ.  Previously 
"  convinced  of  his  sin  and  misery,  and  of  the 
disability  of  himself  and  all  other  creatures  to 
recover  him  out  of  his  lost  condition,"  which 
conviction  is  belief  in  these  truths,  he  receives 
and  rests  u^Don  Christ  and  his  righteousness,  for 
pardon,  acceptance,  and  life.  This  language  is 
metaphorical  and  inadequate.  But  the  soul 
that  has  been  in  the  midnight  and  then  all  at 
once  gains  a  first  glimpse  of  Jesus,  knows  what 

it  is  to  receive  him  and  rest  on  him. 
4* 


82    .  THE    NATURE    OF    FAITH. 

In  thus  far  treating  of  faith,  we  have  con- 
sidered it  altogether  in  itself,  as  a  phenome- 
non, state,  act,  or  exercise ;  Ave  have  reserved  for 
other  times,  its  origin  in  divine  power,  its  ob- 
ject in  detail,  its  degrees  or  variations,  and  its 
fruits,  first  in  justification,  then  in  sanctification. 
These  are  important  subjects,  too  important  to 
be  handled  in  the  subdivision  of  a  discourse. 
It  is  enough  to  say,  that  saving  faith  is  wrought 
by  the  Holy  Ghost,  who  endows  the  soul  with 
a  new  and  spiritual  apprehension  of  the  truth. 
That  which  regeneration  interposes  between  the 
soul  and  the  objective  truth,  is  analogous  to 
light  in  natural  vision.  "  For  God,  who  com- 
manded the  light  to  shine  out  of  darkness,  hath 
shined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of 
Jesus  Christ."  2  Cor.  iv.  6.  Let  that  face,  in 
that  glory,  by  that  light,  be  once  beheld,  and 
sight  melts  into  believing,  faith  expands  into 
salvation.  The  unwritten  biographies  vary ; 
some  Christian  lives  are  stormy,  and  others  calm. 
The  voyage  of  some  is  driven  off  into  vast  cur- 
vatures in  the  course,  while  others  seem  to  run 
straight  into  port.     Yet  there  are  some  things 


THE    NATURE    OF    FAITH.  §3^ 

in  common.  All  who  come  into  liarbour  come 
believing;  all  come  renouncing  self;  all  come 
as  ruined  sinners.  The  degree  of  conviction  or 
sorrow  for  sin  or  fearful  apprehension  is  not 
prescribed  and  is  not  uniform.  But  all  who 
come  to  Christ,  come  to  him  in  distress.  And 
this  distress,  in  the  case  of  all,  is  removed  by  a 
distinct  and  open  view  of  the  Lord  Jesus  as 
freely  offering  himself  to  pardon  sin  and  bestow 
righteousness  and  favor.  Hesitation  to  accept 
the  bountiful  and  gratuitous  offer  in  the  Gospel 
arises  from  disbelief  or  doubt  in  res^ard  to  the 
doctrinal  truth  involved.  If  you  could  be  thor- 
oughly convinced  of  what  has  just  been  uttered, 
namely,  that  your  not  acce2:>ting  Christ  is  owing 
to  your  not  crediting  the  Gospel  truth  concern- 
ing Christ,  you  would  have  made  a  large  stej). 
You  would  then  see  hoAV  important  is  Truth 
especially  such  cardinal  and  saving  truth.  You 
would  no  longer  hang  about  the  untenable  po- 
sition that  you  actually  believe  this  truth,  while 
you  show  no  influence  of  such  belief.  You 
would  learn  what  is  the  precise  hindrance,  to 
wit,  your  unbelief;  and  you  would  be  made 
conscious  of  your  principal  sin,  which  is,  refus- 


84  THE    NATUKE    OF    FAITH. 

ing  to  credit  God's  gracious  declaration  concern- 
ing liis  Son.  Tliose  who  remain  long  convinced 
^vitliout  being  converted,  frame  to  themselves 
manifold  reasons,  why  they  do  not  repose  their 
souls  on  the  Lord  Jesus,  as  made  over  to  them 
in  the  offer  of  love.  But  they  shrink  from 
looking  at  the  true  reason,  which  is  their  not 
believing  tlie  truth  comprehended  in  that  offer. 
Once  suppose  a  soul  awakened  and  desiring  sal- 
vation, and  all  that  is  wanting  in  order  to  peace, 
is  simple  faith.  The  pleas  which  are  commonly 
urged  by  the  inquirer,  that  his  sin  is  too  great 
to  be  pardoned ;  that  his  case  is  peculiar ;  that 
he  has  forfeited  all  possibility  of  grace  ;  that  his 
heart  is  hard;  that  he  has  not  been  humbled 
enough  ;  or  does  not  feel  terror  enough  or  grief 
enough  ;  in  a  word,  that  any  conditions  remain 
unfulfilled ;  all  these  pleas  spring  from  disbe- 
lief of  the  fulness  and  gratuity  of  salvation.  All 
this  lingering  betrays  erroneous  doctrine  in  the 
mind,  or  denial  of  true  doctrine.  All  proceeds 
from  narrow,  dishonourable,  and  therefore  false 
views  of  Christ  and  his  work.  The  moment  the 
soul  apprehends  the  Lord  Jesus  Christ  as  he 
is,  no  longer  as  a  taskmaster  demanding  condi- 


THE    NATURE    OF    FAITH.  85 

tions,  but,  as  a  Surety,  fulfilling  them,  it  falls 
into  his  arms.  You  doubt  him  ;  it  is  the  same 
as  want  of  faith.  You  doubt  him  ;  hence  your 
evil  conscience.  You  doubt  his  power,  his  love, 
his  truth,  his  willingness  to  save.  He  has 
saved  others,  but  you  doubt  his  readiness  to 
save  you.  The  very  instant  that  complete  truth 
gains  possession  of  your  soul,  you  will  surren- 
der. It  is  the  simplest  thing  in  the  world,  but 
the  hardest,  where  the  truth  is  not  believed. 
Even  true  Christians,  who  have  some  faith,  are 
not  always  in  the  exercise  of  faith  in  high  de- 
grees. The  sun  is  not  always  equally  bright  in 
the  soul's  firmament.  But  when  relief  comes,  it 
comes  by  seeing  this  truth  and  believing  it. 
As  this  truth,  which  is  the  object  of  saving 
faith,  relates  to  Jesus  Christ,  or  rather  as  Jesus 
Christ  is  himself  the  Truth  ;  the  best  of  all  di- 
rections to  the  inquirer,  and  the  doubter,  and 
the  backslider,  and  the  mourner,  is  contained  in 
the  trite  phraseology  that  he  should  be  continu- 
ally "  looking  unto  Jesu-s^^  If  life  depended  on 
your  seeing  the  sun,  whither,  I  beseech  you, 
should  you  be  bending  your  eyes,  but  yonder, 
eastward,  where  the  reddening  dawn,  breaking 


86  THE    NATURE    OF    FAITH. 

into  streaks  of  gold,  harbingers  the  approaching 
orb  of  fire  ?  Set  up  before  your  mind  the  one 
great  aim  of  faith,  Jesus  Cheist  the  Eighteous. 
All  our  exposition,  argument,  exhortation,  and 
entreaty  can  only  reiterate  the  cry,  Behold  him  ! 
behold  him !  Infinitely  below  the  reality  are 
all  our  representations  of  his  graciousness  and 
earnestness  to  save.  Angels  and  sainted  spirits 
would  hardly  recognize  the  Jesus  whom  we  de- 
lineate. Prophecy  and  Gospel  combine  to  rep- 
resent him  as  waiting  to  save.  This  is  precisely 
what  you  disbelieve.  In  your  careless  hours  of 
open  sin,  you  scarcely  considered  whether  he 
would  save  or  not ;  you  entertained  no  genuine 
estimate  of  the  Olirist  that  is,  in  beauty  and 
glory ;  you  believed  nothing.  'Now,  though 
you  have  a  partial  illumination  breaking 
through  chinks  of  the  dungeon,  enough  to  re- 
veal loathsome  horrors,  you  nevertheless  have 
not  yet  enough  to  show  you  the  Son  of  God, 
standing  in  grace  and  beauty,  yearning  over 
you  -svith  compassion,  and  offering  to  make  you 
his  at  once.  Still  we  cry,  Behold  him  !  behold 
him  !  He  is  holy,  he  abhors  your  unholiness. 
But  he  offers  you  a  redemption  which  includes 


THE    NATURE    OF    FAITH.  §7 

your  being  holy.  Keep  your  thoughts  directed 
to  the  gracious  form,  who  dignifies  the  Altar 
and  the  Cross.  See  in  him  your  priest.  See  in 
him  your  sacrifice.  "  Behold  the  Lainb  of  God^ 
which  taketh  away  the  sin  of  the  world!  " 


IV. 

THE    OBJECT    OF    FAITH. 


THE    OBJECT    OF    FAITH. 


1  John  v.  11. — "And  this  is  the  record,  that  God  hath  given 


to  us  eternal  life,  and  this  life  is  in  his  Son.' 


So  long  as  the  great  means  of  raising  man  to 
life  is  Trutli,  so  long  there  will  be  importance 
in  Faith.  And  inasmuch  as  salvation  is  by  be- 
lieving, there  is  not  one  of  us  who  is  not  inter- 
ested in  the  inquiry,  What  is  it  that  I  am  in- 
vited to  believe  ?  From  the  very  nature  of  the 
subject  it  allies  itself  to  every  other  truth  of  the 
system.  And  the  doctrine  is  so  important  that 
it  requires  to  be  held  uj)  in  various  lights  and 
revolved  in  various  phases,  in  order  to  a  com- 
plete view.  There  is  a  species  of  religious 
teaching  which  affects  to  disregard  all  doctrinal 
statement  and  distinction  ;  you  know  where  to 
find  it,  but  it  belongs  not  to  the  children  of  the 


92  THE    OBJECT    OF    FAITH. 

Keformation.  Our  characteristic  for  centuries 
lias  been  tlie  establishing  of  all  emotion,  pas- 
sion, purpose,  and  activity  on  a  settled  basis  of 
unmistakable  truth,  so  essential  as  to  sustain  its 
friends,  and  so  outspoken  as  to  offend  its  ene- 
mies. In  the  ministry  of  this  doctrine,  our 
whole  reliance  under  God  is  on  its  being  clearly 
and  honestly  stated.  If  it  is  false,  our  preach- 
ing is  vain,  and  your  faith  is  also  vain.  "  There- 
fore, seeing  we  have  this  ministry,  we  faint  not, 
but  have  renounced  the  hidden  thino^s  of  dis- 
honesty,  not  walking  in  craftiness,  nor  handling 
the  Word  of  God  deceitfully,  but  by  manifes- 
tation of  the  truth,  commending  ourselves  to 
every  man's  conscience  in  the  sight  of  God."  2 
Cor.  iv.  2.  The  day  was,  dear  brethren,  when 
we  ourselves  disbelieved  these  blessed  verities ; 
hence  are  we  more  earnest  in  bringing  them  as 
near  as  possible  unto  you ;  and  "  the  Word  is 
nigh  thee,  even  in  thy  mouth,  and  in  thy  heart ; 
that  is,  the  Word  of  Faith  which  we  preach." 
Rom.  X.  8.  Concerning  faith,  many  things 
have  already  been  said,  but  the  inquiry  which 
now  presses  with  most  importance,  and  which 
I  design  to  treat  simply  and  by  familiar  illus- 


THE    OBJECT    OF    FAITH.  93 

tration,  regards  the  object  of  saving  faith;  in 
other  words,  What  is  it  that  I  believe,  when 

I    HAVE   THE    faith   WHICH   IS    UNTO    SALVATION? 

The  text  contains  a  sufficient  reply,  being  one 
of  many  comprehensive  statements  of  divine 
grace  and  mercy :  "  God  hath  given  to  us  eter- 
nal life,  and  this  life  is  in  his  Son."  Now,  the 
point  which  we  cannot  too  ^particularly  observe 
in  the  context  is,  that  this  declaration  of  God, 
this  critical  and  cardinal  truth,  is  the  very  truth 
held  forth  to  be  believed  in  order  to  salvation. 
That  is,  this  is  the  truth,  the  believing  of  which 
is  saving.  In  other  words,  this  belief  is  saving 
faith.  Or,  more  exactly  for  our  purpose,  this 
declaration  contains  what  we  are  to  believe  in  or- 
der to  be  saved,  i.  e.^  the  precise  object  of  faith. 
Let  me  request  your  more  particular  atten- 
tion to  the  way  in  which  the  words  are  intro- 
duced. The  apostle  is  discoursing  of  testimony, 
or  witness-bearing,  and  for  this  plain  reason, 
that  faith  is  belief  of  a  witness,  and  that  divine 
faith  is  belief  of  God  as  a  witness.  Mark,  then, 
how  he  brings  the  sinner  up  to  the  point — most 
critical  and  momentous  point — in  which  he 
must  credit  God  or  discredit  him,  in  which  he 


94  THE    OBJECT    OF    FAITH. 

must  rest  on  God's  veracity  or  hold  it  unworthy, 
in  which  he  must  recognize  the  grand  object  or 
deny  it.  For  observe  what  is  said,  verse  9,  of 
testimony  in  general,  and  divine  testimony  in 
particular :  *'  If  we  receive  the  witness  of  men, 
the  witness  of  God  is  greater,  and  this  is  the 
witness  of  God  which  he  hath  testified  of  his 
Son."  Observe,  further,  what  is  said,  verse  10, 
of  crediting  the  Son,  by  crediting  the  Father, 
who  speaks  in  testimony  of  him  :  "  He  that  be- 
lieveth  on  the  Spirit  of  God  hath  the  witness  in 
himself:  he  that  believeth  not  God  hath  made 
him  a  liar ;  "  here  the  sinner  is  brought  to  the 
critical  point  of  acknowledging  or  denying 
God's  veracity  "  because  he  believeth  not  the 
record  that  God  gave  by  his  Son."  In  these 
words  it  is  put  beyond  controversy,  that  the 
matter  to  be  believed,  the  object  of  faith,  is 
"  the  record  that  God  gave  of  his  Son."  But  to 
remove  the  last  remnant  of  doubt  as  to  what 
this  record  is,  these  words  are  added :  "  And 
THIS  is  the  record,  that  God  hath  given  to  us 
eternal  life,  and  this  life  is  in  his  Son."  Behold 
here  the  truth  to  be  believed  :  behold  here  the 
object  of  faith. 


THE    OBJECT    OF    FAITH.  95 

Now  here  we  miglit  rest,  and  here,  indeed, 
many  a  simple  childlike  soul  has  rested  and 
been  saved.  For  pure,  clear,  unsophisticated 
affiance,  this  word  of  God's  redeeming  mercy  is 
enough.  But  ah  !  how  much  does  the  Father 
of  Lies,  the  primeval  deceiver,  the  murderous 
suggest er  of  doubts,  abhor  this  saving  verity, 
and  how  constantly  does  he  try,  first  to  remove 
it  out  of  the  way,  and  in  default  of  this,  to  per- 
plex and  tangle  it  with  many  complications ! 
Nine-tenths  of  the  work  of  the  Bible-theologian 
consists  in  sweeping  the  cobwebs  of  ages  from 
the  windows  of  the  soul.  And  though  Provi- 
dence raised  up  a  Luther  to  tear  away  this  ob- 
scuring curtain,  the  noxious  foe  as  by  ten  thou- 
sand spiders  is  weaving,  weaving,  weaving  it 
again.  Even  such  decisive  terms  as  those  of  the 
text  become  obscured,  by  being  painted  over 
and  over  by  erroneous  theology.  Hence  we 
have  to  substitute  other  terms,  diversity  of 
phraseology,  manifold  illustrations,  thus  imitat- 
ing the  Scriptures,  which  change  the  language 
again  and  again,  lest  the  simplest  should  fail  to 
catch  the  meaning ;  but  above  all,  must  we 
gather  and  make  plain  the  varied  statements  of 


96  THE    OBJECT    OF    FAITH. 

the  Word  itself.  For  instance,  not  to  go  beyond 
this  short  letter,  we  find  the  following  passages, 
which  convey  the  same  meaning  with  the  text, 
and  so  equally  hold  np  the  object  of  faith,  ii.  2  : 
"  He  is  the  propitiation  for  our  sins,  and  not  for 
ours  only,  but  for  the  sins  of  the  whole  world." 
ii.  25  :  "  And  this  is  the  promise  that  he  hath 
promised  us,  even  Eternal  Life."  iv.  10 :  "  Here- 
in is  love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  as  the  propitiation 
for  our  sins."  All  which  is  summed  up  in  the 
Gospel  epitome  of  another  apostle,  2  Cor.  vi.  19, 
to  wit,  "  that  God  [is]  in  Christ  reconciling  the 
world  unto  himself,  not  imputing  their  tres- 
passes unto  them."  We  may,  therefore,  confi- 
dently say  that  the  truth  to  be  believed,  in  or- 
der to  be  saved,  or,  in  other  words,  the  object 
of  saving  faith,  is  this  :  God^  for  Christ s  sdke^ 
now  loohs  with  reconciling  love  on  me  a  sinner, 

I.  Keeping  out  of  view  entirely  all  that  con- 
cerns the  mental  act  which  we  call  faith  or  be- 
lieving, and  which  is  sufficiently  treated  in  an- 
other discourse,  let  us  place  before  us,  and  in 
the  converging  rays  and  focal  point  of  Biblical 


THE    OBJECT    OF    FAITH.  97 

ligM,  tlie  great  but  simple  truth  wliicli  is  to 
save  us  ;  hoping  and  praying  that  by  the  guid- 
ance of  the  S]3ii'it  we  may  not  mistake,  but  be 
enabled  to  jDenetrate  through  all  mists  and  col- 
oured clouds  to  the  vital  reality.  What  is  it 
that  I  helieve^  loheii  I  savingly  come  to  Christ  ? 
To  the  unawakened  hearer,  the  answer  seems  of 
no  interest.  God  has  uttered  it  to  his  deaf  ear 
a  thousand  times ;  but  to  a  soul  pierced  by  the 
arrow  of  law,  it  is  an  answer  of  life.  "What  do 
I  believe  ?  This :  that  God^  for  Christ s  sake^ 
noiD  loohs  in  love  on  me^  a  sinner.  The  dis- 
closure of  this  is  a  great  fact,  the  gift  of  his  Son. 
"  He  gave  his  only-begotton  Son  "...  and,  as  this 
demonstrates,  "  so  loved  the  world  "...  that  the 
sinner's  faith  is  commanded.  He  takes  God  at  his 
word  ...  he  reads  the  letters  of  blood  ...  he  ac- 
cepts the  pledge  of  the  Cross  ...  he  sets  to  his 
seal  that  God  is  true  ;  he  says,  though  fainting, 
"  I  give  up ;  Christ  does  love  me,  God  is  my  God, 
and  I  am  a  pardoned  soul !  "  But  hold,  we 
must  go  to  work  coolly,  for  it  is  a  matter  of  in- 
vestigation. We  are  looking  closely,  to  desciy^ 
in  God's  light  the  very  object  of  saving  faitli. 
All  God's  truth  is  the  general  object  of  faith ; 


98  THE    OBJECT    OF    FAITH. 

but  we  seek  the  particular  object  of  tie  faith 
which  brings  pardon.  What  is  a  dying  child  to 
believe,  in  order  to  be  instantaneously  justified  ? 

0  hearer !  O  thou  who  hast  heard  the  truth 
from  these  poor  lips  so  often,  to  thy  hardening 
and  perhaps  to  thy  eventual  destruction,  O  that 

1  could  think  thou  wouldst  listen  to  my  reply  as 
touching  thy  case.  Hearken  to  the  answer. 
The  truth  to  be  believed  is  one,  yet  comprehen- 
sive. It  is  this :  God,  for  Christ's  sake,  now 
makes  over  to  me  in  the  offer  of  the  Gospel,  a 
full  pardon,  without  price  or  meritorious  condi- 
tion. Or  thus:  God  here  and  now  gives  me 
Christ  as  my  salvation  from  sin,  a  salvation  to 
be  received  this  instant.  Or  thus :  Christ  Je- 
sus came  to  save  the  chief  of  sinners,  and  so  to 
save  me.  Or  thus :  God  is  infinitely  loving, 
and  infinitely  willing  to  save  me,  just  as  I  am, 
and  the  moment  I  believe.  Or  thus :  God  is 
now  become  my  reconciled  Father  through  Je- 
sus Christ. 

Already  you  are  whispering  to  yourself, 
"  There  is  nothing  very  great  in  this ;  all  this 
have  I  known  from  my  youth  up  !  "  Yea,  dear 
incredulous  sinner,  you  have  indeed  known,  but 


THE    OBJECT    OF    FAITH.  99 

never  believed.  Tlie  grandest,  strangest,  love- 
liest truth  in  all  the  universe,  wliicli  makes,  the 
theme  of  all  redeemed  choirs  above,  is  to  you  a 
hackneyed  proposition,  and  a  discredited  com- 
monplace. It  would  be  far  otherwise  if  you 
felt  your  soul  sinking.  The  life-boat  carried 
along  our  streets  is  a  thing  of  indifference,  per- 
haps an  obstruction  of  the  drive ;  but  in  the 
howling  breakers  and  boiling  surf,  it  is,  in  re- 
gard to  life,  the  way  of  salvation.  The  truth  on 
which  faith  seizes  is  very  simple.  Let  us,  how- 
ever, turn  it  upon  its  axis,  that  different  aspects 
of  the  orb  may  face  our  vision. 

II.  "  God,  for  Christ's  sake,  is  reconciled  to 
me,  a  sinner.^  Here  is  a  proposition  sufficient 
to  save  the  soul  even  in  the  jaws  of  damnation, 

but  IT  I^WOLVES  SEVERAL  TRUTHS. 

He  who  believes  it,  believes  other  things  as 
well.  All  his  antecedent  beliefs  are  taken  up 
as  Ijy  summation  in  this,  as  all  the  previous 
stages  and  developments  of  the  seed,  blade, 
stem,  leaf,  bud,  and  blossom  are  perfected  in  the 
simj^le  but  matcliless  rose.  In  receiving  Christ 
I  receive  a  world  of  blessed  truth,  heavenly  but 


100  THE    OBJECT    OF    FAITH. 

childlike,  because  of  children  is  the  kingdom  of 
heaven.  I  receive  and  admit  who  Christ  is, 
what  he  is,  the  love  that  was  incarnate  in  him, 
the  works  he  wrought,  the  words  he  spake,  the 
Cross  he  endured,  the  righteousness  he  fur- 
nishes, the  offer  he  sends  me,  the  holy  salvation 
which  he  bestows.  Hence  so  much  is  made  of 
believing  on  Christ.  Sitting  with  my  fellow- 
sinners  and  fellovz-weepers,  and  fellow-lovers, 
Avhere  the  Marys  sit,  at  Calvary,  and  looking 
up  into  the  pale  and  livid  face  that  speaks  di- 
vine sorrow  and  compassion,  I  am  visited  with 
many  beliefs,  but  all  harmonious.  I  believe,  as 
never  before,  that  there  is  no  other  salvation, 
that  I  cannot  save  myself,  and  that  this  saves 
me.  I  believe  myself  wretched,  impure,  justly 
condemned,  and  utterly  helpless.  I  have  a  sin- 
cere faith  in  the  doctrine  that  God  loves  sinners, 
even  the  world  of  them,  and  that  this  dying  Son 
of  God  is  sent  to  save  them  from  perishing.  I 
read  in  the  crimson  spectacle,  the  mighty  cost 
at  which  God  the  Father  redeems  and  rescues. 
Recalling  what  this  Jesus  has  said  and  done, 
and  forborne  and  endured,  I  behold  law  satis- 
fied and  justice  enthroned  and  glorious.     In  the 


THE    OBJECT    OF    FAITH.  IQl 

outstretclied  arms  of  my  neglected  but  now  be- 
loved Jesus,  I  discern  a  welcome  to  me  and  all 
the  world  to  come  and  take  wisdom,  rigliteous- 
ness,  sanctification,  and  redemption.  ISiow,  now 
I  know,  tliat  God  makes  a  free  and  unreserved 
gift  of  Christ,  and  makes  the  gift  to  me.  Yes, 
this  Jesus,  and  with  him  pardon,  acceptance, 
and  life ;  this  Jesus  is  mine  on  my  acceptance. 
And  I  do  accept.  Lord,  I  believe,  help  thou 
mine  unbelief  All  this  is  only  an  imperfect, 
free  translation  of  the  expression  that  God,  for 
Christ's  sake,  is  now  reconciled  to  me,  a  sinner. 

III.  It  is  important  to  guaed  AOAiisrsT  sev- 
eral  EREOES    EESPECTING  THE  OBJECT   OF   FaITH. 

For  though  that  which  is  to  be  believed  may  be 
stated  in  many  ways,  it  is  not  every  statement 
which  may  be  made,  that  contains  the  truth 
which  saves.  Some  who  have  never  had  a 
breath  of  genuine  Gospel  wafted  to  their  legal 
wilderness,  imagine  that  they  have  long  knowai 
the  heavenly  message,  and  that  it  is  this  :  Who- 
soever lives  so  as  to  please  God  shall  be  saved. 
In  whatever  sense  this  might  be  true  in  a  per- 
fect state,  it  is  not  the  record  which  faith  ac- 


102  THE    OBJECT    OF    FAITH. 

cepts,  and  it  sliows  itself  not  to  be  sucL,  by  its 
wanting  tlie  essential  idea  of  tlie  GosjDel,  viz., 
free  gift.  The  belief  of  tliis  ^proposition,  how- 
ever strong,  would  give  no  relief  to  a  sin-bui^- 
dened  soul.  Neither  is  this  the  thino^  to  be  be- 
lieved,  that  salvation  is  possible.  This  is  true, 
as  many  other  sayings  are  true ;  but  it  does  not 
reach  the  case.  Some  have  taught  that,  by  the 
mediation  of  Christ,  we  are  placed  in  a  salvable 
state.  This  would  throw  the  selfcondemned 
wretch,  already  despairing  of  escaj)e  by  his  own 
struggles,  back  into  the  sea  where  he  was 
droAvning.  It  is  the  deep  conviction  that  his 
most  vehement  endeavours  are  worthless,  which 
has  clriven  him  to  look  beyond  himself  for  aid. 
The  truth  which  the  sinner  takes  hold  of  at  his 
calling  is  not  that  God,  by  the  plan  of  salvation, 
has  come  down  from  heaven  to  meet  him  half- 
way, and  that  by  his  own  doing  he  is  to  make 
up  the  remainder  of  the  distance.  This  is  no 
Gospel,  least  of  all  a  free  Gosj)el,  in  the  ears  of 
one  who  is  not  merely  crippled  but  dead  in 
trespasses  and  sins.  Many  there  are  who  go  all 
their  lives  halting  between  two  opinions,  and 
balancing  between  law  and  Gospel,  by  reason 


THE    OBJECT    OF    FAITH.  103 

of  unscriptural  teaching  on  tliis  point.  It  may 
be  laid  down  as  universally  true,  tliat  lie  wlio 
suspends  liis  peace  of  soul,  or  his  warrant  to 
rejoice,  upon  any  amount  of  performance  by 
himself,  either  outward  or  inward,  can  never  be 
certified  that  he  has  performed  enough,  and 
therefore  can  never  attain  to  unshaken  confi- 
dence. The  proposition  that  God  has  done 
part,  and  we  must  do  part,  in  respect  to  re- 
demption, is  not  so  much  inadequate  or  irrele- 
vant, as  utterly  false.  "  Salvation  is  of  the 
Lord."  A<>:ain,  saving^  faith  is  not  the  believino; 
that,  after  I  shall  have  gone  through  a  certain 
mental  and  moral  process  or  train  of  exercises, 
such  as  awakening,  conviction,  submission  to 
law,  purpose  of  entire  holiness,  or  what  is  by 
many  taken  as  repentance — though  scrijDtural 
repentance  is  a  difierent  thing — then  I  may  find 
God  reconciled  to  me.  Such  is  not  the  proposi- 
tion to  be  believed,  and  if  it  were,  no  one  could 
know,  without  inspiration,  whether  he  had 
reached  the  necessary  j)oint  in  the  process,  and 
therefore  no  one  could  know  whether  he  mig-ht 
yet  rely  on  the  Eedeemer  of  the  lost.  It  is 
a  more  full,  a  more  sure,  a  more  present  salva- 


104  THE    OBJECT    OF    FAITH. 

tion,  that  is  in  God's  "gift"  and  in  faith's 
"  record." 

To  evince  how  nearly  Christians  of  differ- 
ent schools  agree  on  this  point,  let  me  quote 
some  words  from  the  sermon  of  a  Moravian 
brother ;  they  were  published  with  approval  by 
J.  Wesley,  and  to  the  endorsement  we  add  our 
humbler  name :  "  But  you  will  say,  ^  Must  I 
not  grieve  and  mourn  for  my  sins  ?  Must  I 
not  humble  myself  before  God?  Is  not  this 
just  and  right  ?  And  must  I  not  first  do  this 
before  I  can  expect  God  to  be  reconciled  to 
me?' 

"  I  answer,  It  is  just  and  right.  You  must  be 
humbled  before  God.  You  must  have  a  broken 
and  contrite  heart.  But  then,  observe,  this  is 
not  your  own  work.  Do  you  grieve  that  you 
are  a  sinner  ?  This  is  the  work  of  the  Holy 
Ghost.  Are  you  contrite  ?  Are  you  humbled 
before  God  ?  Do  you  indeed  mourn,  and  is 
your  heart  broken  within  you  ?  All  this  work- 
eth  the  selfsame  Spiiit. 

"  Observe,  again ;  this  is  not  the  foundation. 
It  is  not  this  by  which  you  are  justified.  This 
is  not  the  righteousness  ;  this  is  no  part  of  the 


THE    OBJECT    OF    FAITH.  105 

righteousness  by  which  you  are  reconciled  unto 
God.  You  grieve  for  your  sins.  You  are  deep- 
ly humble.  Your  heart  is  broken.  Well;  but 
this  is  nothing  to  your  justification.  The  re- 
mission of  your  sins  is  not  owing  to  this  cause, 
either  in  whole  or  in  part.  Your  humiliation 
and  contrition  have  no  influence  on  that.  Nay, 
observe,  further,  that  it  may  hinder  your  justifi- 
cation, i.  e.^  if  you  build  any  thing  upon  it ;  if 
you  think  ^  I  must  be  so  or  so  contrite ;  I  must 
grieve  more,  before  I  can  be  justified.'  Under- 
stand this  well.  To  think  you  must  be  more 
contrite,  more  humble,  more  grieved,  more  sen- 
sible of  the  weight  of  sin,  before  you  can  be  jus- 
tified, is  to  lay  your  contrition,  your  grief,  your 
humiliation,  for  the  foundation  of  your  being 
justified,  at  least  for  a  part  of  the  foundation. 
Therefore  it  hinders  your  justification;  and  a 
hinderance  it  is,  which  must  be  removed  before 
you  can  lay  the  right  foundation.  The  right 
foundation  is,  not  your  contrition,  not  your 
righteousness,  nothing  of  your  own ;  nothing 
that  is  wrought  in  you  by  the  Holy  Ghost ;  but 
it  is  something  without  you,  viz.,  the  righteous- 
ness and  the  blood  of  Christ." 


106  THE  OBJECT  OF  FAITH. 

Coming  still  more  nearly  to  tlie  point,  the 
object  of  faitli  is  not  any  vague  and  general 
mercy.  Saving  faitli  is  not  tlie  belief  tliat  God 
is  reconciling  himself  to  some,  to  many,  to 
others.  No ;  the  overburdened  soul  sighs  for 
something:  more  individual  than  this,  and  long-s 
for  a  voice  which  shall  call  it,  and  speak  to  it 
by  name.  And  then  it  cries,  "  God  hath  given 
me  eternal  life  !  " 

ly.  But  it  is  so  much  better  to  treat  sub- 
jects of  this  nature  a£6.rmatively  than  negative- 
ly, that  we  return  with  pleasure  to  the  positive 
object  of  faith.  That  which  the  opening  vision 
of  the  new  creature  looks  forth  upon,  then,  in- 
stead of  inherent  holiness,  sincere  preparation, 
or  even  faith  itself  as  regarded  by  reflex  acts,  is 
something  altogether  without,  above,  and  be- 
YOis^D  ITSELF.  Leaving  out  of  question  those — 
many  such  are  among  my  hearers — who  are 
altogether  indifferent  to  the  whole  matter,  the 
majority  of  those  who  fail  to  believe  God  do  so 
because  they  cannot  be  drawn  away  from  the 
fruitless  employment  of  gazing  into  their  own 
nothino^ness.      The   time   and    strenj^th   which 


THE    OBJECT    OF    FAITH.  107 

miglit  be  given  to  tlie  Cross  are  spent  in  qne- 
r}TQg,  Have  I  holiness  ?  Have  I  repentance  ? 
Have  I  conviction  ?  Have  I  feelino;  ?  As  if 
title  to  come  to  Clirist  were  made  to  depend  on 
sucli  or  sncli  desi'ees  or  kinds  of  feeline,  wlietli- 
er  tender  or  joyous.  Looking  at  self  prevents 
tlie  greater  and  more  indispensable  work  of  look- 
ing at  a  glory  infinitely  liigker  than  self,  and 
vrliicli  is  the  proper  object  of  faith.  When  a 
conveiled  soul  has  once  been  brought  to  the  en- 
raptured sight  of  "  Jesus  Chiist  and  him  cruci- 
fied," rising  above  its  horizon  ^^dth  the  morning 
effulgence  of  love,  "  full  of  grace  and  truth,"  it 
seems  easy  to  look  away  fi^om  j^reparations  and 
conditions.  But  where  is  the  believer  who  does 
not  recall  the  time  when  nothing  was  harder 
than  to  turn  the  thoughts  away  fi'om  home  ? 

The  single  point  at  which  the  believing  eye 
is  directed  is  not  only  exterior  to  itself,  but  is 
altogether  perfect,  heavenly,  and  divine.  It  is 
something  that  God  has  fully  done.  It  is  a 
work  wrought  and  consummate ;  a  finished 
righteousness ;  a  fact  accomplished ;  an  event 
which  cannot  be  repeated ;  a  deed  which  satis- 
fies all  heaven,  and  proclaims   God  a  Saviour. 


108  THE    OBJECT    OF    FAITH. 

The  tearful  eye  of  faitli  fixes  itself  on  an  object 
wliicli  is  not  made  greater  or  less,  better  or 
worse,  by  tlie  act  of  believing,  but  wliicli  is  al- 
ways tlie  same.  The  "  one  sacrifice  of  Himself," 
the  one  atonement,  propitiation,  expiation,  obe- 
dience, and  satisfaction,  lies  there  before  the 
throne  of  God,  as  unalterably  and  eternally  ac- 
cepted. The  quality,  or  preciousness,  or  jDower 
of  this  finished  work  is  not  to  be  increased  by 
any  thing  that  the  sinner  can  do,  or  forbear  to 
do.  This  immutable  object  of  faith  abides  there 
in  a  sublime  plenitude  and  incorruptible  glory, 
typified  by  the  golden  covering  of  the  holy  ark. 
Being  something  not  his  own,  the  sinner  sees  it 
as  pure  gratuity.  Moreover,  in  believing,  he 
regards  it  especially  as  something  given  of  God, 
made  over  in  free  ofifer,  and  tendered  to  the  ac- 
ceptance of  every  one  who  hears.  How  can  we 
better  represent  this  mysterious  and  lovely  ob- 
ject, than  by  naming  it  Christ  ?  It  is  the  per- 
sonal Jesus,  Emmanuel,  God-with-us,  who  is 
made  over  by  deed  of  gift  to  sinners  of  man- 
kind. What  we  call  Glad  Tidings,  or  Gospel, 
is  the  record  of  this  gift,  "  God  hath  given  to  us 
eternal  life,  and  this  life  is  in  his  Son."    Believe 


THE    OBJECT    OF    FAITH.  109 

this,  and  tlie  gift  is  yours ;  tlie  contract  is 
joined  ;  tlie  connection  is  complete  ;  tlie  soul  is 
married  ;  God's  anger  is  turned  away  ;  Christ's 
righteousness  is  your  righteousness ;  you  can 
never  perish,  neither  can  any  pluck  you  out  of 
God's  hand.  This  is  present  salvation ;  and  it 
is  accomplished  in  the  case  of  the  humblest 
soul,  that,  perhaps  at  this  moment,  joins  itself 
to  Christ.  Such  are  the  consequences  of  admit- 
ting the  truth  that  God  is  reconciled  to  us  for 
the  sake  of  his  Son. 

V.  Finally,  lest  some  unremoved  scruples  or 
unanswered  objections  should  prevent  any  from 
directly  acting  on  the  truth  laid  down,  we  ask 
a  hearing  for  these  i^ecessaey  cautions  and  ex- 
planations. 

1.  This  is  not  saying,  as  some  have  ven- 
tured to  say,  that  saving  faith  is  the  belief 
that  Christ  died  for  me  in  particular.  Faith 
does  not  busy  itself  with  God's  decree  as  to 
who  shall  be  saved.  Faith  accepts  the  glorious 
truth  that  Christ  died,  and  otherwise  made 
satisfaction,  of  such  value  as  to  suffice  for  all 
human  sin,  and  adequate  to  accomplish  all  hu- 


110  THE    OBJECT    OF    FAITH. 

man  salvation,  and  that  God  makes  a  frank 
offer  of  tkis  atonement  to  every  one  wlio  hears 
the  Gospel. 

2.  This  is  not  saying,  as  some  have  said, 
that  assured  certainty  of  being  in  a  state  of 
grace  is  of  the  essence  of  saving  faith.  Such 
assurance  is  of  priceless  value ;  but  where  it 
exists  it  is  not  faith,  but  a  fruit  of  faith.  Even 
the  assurance  of  faith  is  distinguishable  from 
certainty  of  being  saved,  which  is  the  assurance 
of  hope.  Saving  faith  is  man's  setting  to  his 
seal,  "  that  God  is  true  ;  "  assurance  of  hope  is 
wrought  by  God's  seal  that  the  soul  is  his. 
One  may  precede  the  other.  Eph.  i.  IB,  14: 
"  In  whom  ye  also  trusted,  after  that  ye  heard 
the  Word  of  truth,  the  Gospel  of  your  salva- 
tion ;  in  whom,  also,  after  that  ye  helieved^  ye 
were  sealed  with  that  Holy  Spirit  of  promise, 
which  is  the  earnest  of  our  inheritance,  until 
the  redemption  of  the  purchased  possession." 
But  "  this  infallible  assurance  doth  not  so  be- 
long to  the  essence  of  faith,  but  that  a  true  be- 
liever may  wait  long,  and  conflict  with  many 
difficulties  before  he  be  partaker  of  it."  Con- 
fession of  Faith,  xviii.  3.     To  believe  that  he 


THE    OBJECT    OF    FAITU.  HI 

believes,  is  nowliere  made  necessary  to  justifica- 
tion. Tliis  matter  will  be  made  clearer  by 
means  of  the  particular  \Yliicli  follows. 

3.  While  the  object  of  faith,  or  truth  to  be 
believed,  remains  constant  or  invariable,  faith 
itself  lia-s  degrees.  It  may  be  weak  or  strong, 
and  the  weak  as  well  as  the  strong  may  be 
saving.  It  is  the  object,  not  the  receptive  in- 
strrmaent,  which  saves.  If  it  had  been  any- 
where said  that  he  who  believes  enough  shall 
be  saved,  we  mio'ht  be  forever  doubtful  whether 
the  standard  had  been  reached.  But  the  prom- 
ise is,  "  He  that  believeth  shall  be  saved."  A 
feeble  hand  may  as  effectually  endorse  a  check 
for  a  hundred  thousand  j)ounds  as  the  hand  of 
a  giant.  The  entire  charge  of  an  electro-mag- 
netic system  of  batteries  may  be  drawn  out  by 
the  touch  of  an  infant.  But  though  the  small- 
ness  of  degree  in  faith  does  not  impair  its  in- 
strumental validity,  it  does  greatly  lessen  its 
power  to  comfort.  And  high  j)ersonal  assur- 
ance is  attainable  only  by  means  of  great  faith. 
In  discussing  that  which  is  essential  to  faith, 
and  therefore  common  to  all  instances,  we  must 
not  exclude  its  ])eginnings,  or  earliest  breath- 


112  THE    OBJECT    OF    FAITH. 

ings.  JSTay,  we  ought  to  treat  these  of  prefer- 
ence, because  our  address  is  chiefly  to  sucli  as 
have  either  small  faith  or  uone  at  all.  So  faint 
are  the  dawnings  of  grace,  that  it  would  be  un- 
j)rofitable  for  the  young  Christian  to  spend 
much  time  in  contemplating  them.  The  only 
safe  direction  is,  that  you  abandon  all  thought 
of  what  goes  on  within  you,  and  allow  yourself 
to  be  swallowed  up  with  a  view  of  the  wonder- 
ful gift  of  God.  Take  your  flight  from  subject- 
ive to  objective  truth.  Believe,  and  you  shall 
know. 

4.  The  blessedness  of  helieving  will  he  in  pro- 
portion to  the  strength  and  fulness  ivith  ivMcJi 
the  ohject  of  faith  is  apprehended.  Having  al- 
lotted another  portion  of  these  remarks  to  the 
work  of  the  Holy  Spirit,  as  the  author  of  faith, 
we  shall  not  open  that  subject  here.  It  is,  how- 
ever, proper  to  say,  that  when  the  Blessed  Com- 
forter begins  the  work,  as  a  Vivifier,  New  Crea- 
tor, and  Enlightener,  he  carries  it  on  with  lov- 
ing care  as  a  Strengthener,  Sanctifier,  and  Com- 
forter. Every  part  of  this  divine  process  is 
conducted  by  means  of  Truth,  and  every  new 
accession  of  truth  is  taken  up  by  the  assimilat- 


THE    OBJECT    OF    FAITH.  113 

ing  powers  of  tlie  spiritual  constitution  tlirougli 
Faitli.  More  especially,  it  is  by  believing  tliat 
tlie  hope,  cheerfulness,  and  joy  of  the  soul  are 
exalted.  Every  fresh  view  of  Christ  in  his 
manifold  excellencies  becomes  a  new  inlet  of 
happiness ;  and  this  by  drawing  the  thoughts 
and  affections  more  and  more  away  from  inward 
acts,  intentions,  habits,  graces,  and  experience, 
and  from  all  that  is  of  the  creature,  to  dwell 
upon  infinite  brightness,  to  admire  eternal  beau- 
ty, and  to  be  bathed  in  the  rays  of  celestial  love. 
The  rapture  of  a  newly-converted  sinner  is 
great ;  his  mouth  is  filled  with  laughter  and  his 
tono-ue  with  sino^ino; ;  in  his  trance  of  deli o lit 
he  is  like  them  that  dream.  Yet  how  much  is  it 
that  he  yet  sees  of  Christ  as  the  gift  of  God  ? 
Only  the  dim  grey  twilight  which  precedes  the 
day.  He  has  faith,  indeed,  but  its  capacity  is 
slender,  and  receives  the  object  in  small  meas- 
ure. Miserable  is  that  professor  who  aspires  to 
nothing  better.  The  New  Testament  experience 
is  a  continual  commentary  on  the  prayer,  "  Lord, 
increase  our  faith !  "  If  I  were  to  paint  the 
portrait  of  a  mature  saint,  he  should  be  one  who 
speaks  and  thinks  little  of  himself     He  does 


114  THE    OBJECT    OF    FAITH. 

not  descant  on  liis  own  experience.  He  has  no 
time  for  j)rotracted  inventories  of  Lis  states  and 
feelings.  He  says,  in  the  sj)irit  of  the  personi- 
fied Church  in,  the  song :  "  I  am  black  bnt 
comely,  O  ye  daughters  of  Jerusalem,  as  the 
tents  of  Kedar,  as  the  curtains  of  Solomon ; 
look  not  upon  me,  because  I  am  black,  because 
the  sun  hath  looked  upon  me."  i.  5,  6.  He  is 
taken  up  elsewhere,  and  is  all  eye,  to  take  in 
the  radiance  of  the  Heavenly  Bridegroom.  If 
once  he  received  the  "  record  which  God  hath 
given  of  his  Son,"  now  by  augmented  faith  he 
receives  a  thousandfold  more  by  the  same 
words,  even  as  the  portrait  of  one  beloved 
grows  more  dear  by  renewed  knowledge  of  the 
original.  Faith  springs  up  at  the  slightest 
whisper,  like  the  young  wife  at  the  husband's 
greeting,  "  the  voice  of  my  beloved  !  behold,  he 
cometh,  leaping  upon  the  mountains,  skij^ping 
upon  the  hills  !  "  Faith  develops  the  latent  ele- 
ments of  the  great  salvation,  which  it  received 
wrapped  up  and  unscrutinized,  just  as  spring 
develops  animal  and  vegetable  nature ;  and  each 
new  unfolding  of  Christ's  beauty  adds  warm 
showers  and  joyous  zej)liyrs  to  the  advancing 


THE    OBJECT    OF    FAITH.  115 

fellowship.  Hear  how  the  Church  recounts  her 
experience  of  "  trjsting  times  "  with  the  King  : 
"  My  beloved  siDake,  and  said  unto  me,  Eise  up, 
my  love,  my  fair  one,  and  come  away.  For  lo, 
the  winter  is  past,  the  [cold]  rain  is  over  and 
gone ;  the  flowers  appear  on  the  earth ;  the 
time  of  the  singing  of  birds  is  come,  and  the 
voice  of  the  turtle  [dove]  is  heard  in  our  land ; 
the  ^g  tree  putteth  forth  her  green  figs,  and  the 
vines  with  the  tender  grape  give  a  good  smell. 
Arise,  my  love,  my  fair  one,  and  come  away." 
Why,  my  brethren,  should  we  always  remain 
among  the  beginnings  of  Christianity,  beating 
about  the  port  of  departure,  and  hugging  the 
coast  of  wintry  doubt  ?  Wherefore  shall  we 
not  rather  give  all  our  canvas  to  the  blessed 
wind  of  heaven,  and  set  forth  boldly  into  the 
broad  ocean,  where  so  many  happy  souls  have 
gone  before  us,  to  climates  of  serene  hope  and 
sunny  joy?  AVe  need,  and  we  may  have,  a 
more  meridian  blaze  of  the  Sun  of  Eio-hteous- 
ness.  The  indwelling  of  the  Lord  in  your  souls 
is  the  great  necessity.  It  will  produce  the  effects 
which  Paul  prays  for :  "  For  this  cause  I  bow 
my  knees  unto  the  Father  of  our  Lord  Jesus 


116  THE    OBJECT    OF   FAITH. 

Christ,  of  wliom  the  whole  family  in  heaven  and 
earth  is  named,  that  he  would  grant  you  accord- 
ing to  the  riches  of  his  glory,  to  be  strength- 
ened by  all  might  in  the  inner  man ;  that  Christ 
may  dwell  in  your  hearts  hy  faith  ;  that  ye,  be- 
ing rooted  and  grounded  in  love,  may  be  able 
to  comprehend  with  all  saints  what  is  the 
breadth,  and  length,  and  depth,  and  height, 
and  to  know  the  love  of  Christ,  which  passeth 
knowledge,  that  ye  might  be  filled  with  all  the 
fulness  of  God  !  " 


V. 

FAITH    CONSIDERED    AS    JUSTIFYING. 


FAITH  CONSIDERED  AS  JUSTIFYING. 


EoMANS  iv.  16. — "Therefore  it  is  of  Faith,  that  it  might  be 
by  Grace."  

Although  tlie  liigHy  interesting  subject  of 
Christ's  righteousness  as  our  justification  before 
God,  must  be  frequently  brought  into  view  in 
this  series,  it  will  come  before  us  now  only  as 
incidental  to  our  main  incjuiry.  As  an  intro- 
duction to  what  is  chiefly  proposed,  these  few  fa- 
miliar statements  must  suffice  in  resrard  to  this 
foundation  truth  of  evan2:elical  theolosry.  In 
the  com'se  of  ages  Catholic  divines,  as  they  are 
called,  met  upon  certain  platforms  of  doctrine 
which  they  defined  in  creeds  and  treatises. 
These  were  tauGrht  in  all  the  schools,  with  a 
certain  degree  of  unanimity.  Among  the  doc- 
trines of  these  was  that  view  of  justification 


120  FAITH    CONSIDERED    AS    JUSTIFYIXG. 

whicli    the    Keformers,   without    a    dissentino' 
voice,  rejected.     Luther  and  the   rest  showed 
from  Scripture  that  Komish  theology  confound- 
ed justification  and  sanctification.     It  asserted 
that  a  man  is  justified  when  he  is  made  inward- 
ly holy  by  a  supernatural  operation ;  by  an  in- 
fusion from  above  of  inherent  sanctity,  which 
they  call  an  infused  habit,  (JiaUtus  iiifusus.) 
Eeformed  theology  admitted  the  necessity  of 
this    inward    holiness,    this   supernatural   aid, 
and   this   change   of  disposition,   referring   all 
these   to   the   head   of  sanctification.      But    it 
went   to   the   Law  and   to  the  Testimony,  to 
show,  that  this  is  not  the  way  in  which  Divine 
Wisdom  has  chosen  to  represent  justification. 
In  the  Old  and  N"ew  Testament,  wherever  the 
sinner's  rescue  is  spoken  of,  the  great  matter  is 
made  to  be  the  removal  of  guilt,  or  that  relation 
to  God's  justice,  law,  wrath,  and  penalty,  which 
excludes  and  must  forever  exclude  the  ofi'ender 
from  peace  and  perfection.     Viewed  from  our 
low  human  point  of  observation,  it  is  as  if  God, 
sitting  in  his  august  judgment-seat,  should  say, 
"  This  guilty  man  is  no  longer  guilty,"  which  is 
dififerent  from  saying,  This  impure  man  is  no 


FAITH    CONSIDERED    AS    JUSTIFYING.  121 

longer  impure.  This  sentence  or  declaration  is 
pronounced  in  court,  wlience  our  fathers,  from 
the  Keformation  downwards,  spoke  of  justifica- 
tion as  a  judicial  or  forensic  act.  All  such 
terms  are  metaphorical,  and  are  not  even  by 
generous  opponents  pressed  to  all  the  inconven- 
ient results  of  a  perfect  analogy.  So  to  press 
a  metaphor,  would  render  absurd  all  that  we 
say  about  God's  "  council,"  "  throne,"  or  "  moral 
government."  These  are  phrases  borrowed  from 
the  affairs  of  men,  to  helj)  our  understanding  of 
the  aflPairs  of  God.  God  justifies  the  sinner  by 
declaring  the  Law  satisfied  in  regard  to  him. 
In  regard  to  this  sinner,  the  Law  has  no  demand 
of  wrath,  no  sword  of  punition,  no  bar  of  exclu- 
sion. But  how  can  this  be,  while  the  sinner  is 
still  in  fact  a  sinner  ?  In  no  way  could  it  be, 
if  the  sinner  were  regarded  as  in  himself,  or  if 
justification  imported  a  real  or  intrinsic  change. 
For  that  real  and  intrinsic  change  we  must  look 
to  another  quarter.  What  we  now  seek  is  a 
change  of  state,  from  wrath  to  favour — from  guilt 
to  righteousness.  God  pronounces  the  sinner 
to  be  thus  removed  from  one  state  to  another, 
just  as  the  judge  pronounces  the  accused  pris- 


122  FAITH    CONSIDERED    AS    JUSTIFYING. 

oner  at  tlie  bar  to  be  innocent.  The  declaration 
of  the  judge  does  not  make  the  prisoner  either 
better  or  worse  as  to  his  inward  character.  The 
declaration  of  God  does  not,  as  a  declaration, 
make  the  justified  sinner  either  better  or  worse ; 
though  he  is  then  and  there  made  better,  and 
placed  in  a  train  of  being  made  better  eternally, 
but  by  an  influence  which  clear  minds  love  to 
keej)  separate.  This  logical  discrimination  was 
not  observed  by  the  Komanists,  and  hence  the 
darkness  which  overspreads  their  entire  scheme 
of  redemjDtion,  the  more  remarkable  in  contrast 
with  the  clearness  of  their  statements  concerning 
the  Trinity,  the  godhead  of  Christ,  and  the  In- 
carnation. In  pronouncing  the  sinner  to  l)e 
right  in  the  view  of  law,  which  includes  nega- 
tive and  positive  righteousness,  remission  of  sin, 
and  title  to  favour,  God  does  not  pronounce 
what  is  contrary  to  the  truth  of  the  case,  which 
would  be  so,  if  he  pronounced  him  one  who  had 
never  sinned,  or  one  who  is  this  moment  sinless. 
The  justifpng  act  is  the  apjDlication  to  the  sin- 
ner of  Christ's  satisfactory  work.  By  a  meta- 
phor we  call  it  forensic,  or  declarative.  It  sets 
over  to  the  believing  sinner  the  satisfaction  of 


FAITH    CONSIDERED    AS    JUSTIFYING.  123 

the  Divine  Surety.  1.  The  righteousness  of 
Jesus  Christ  with  all  its  merits  is  placed  to  the 
account  of  the  sinner ;  not  as  actually  wrought 
by  him,  which  would  be  untrue,  in  fact,  but  as 
wrought  for  him,  in  his  name,  and  on  his  behalf. 
2.  As  a  necessary  concomitant,  or  rather  as  a 
blessing  involved  in  this,  the  sins  of  the  believer 
with  all  their  guilt  are  remitted ;  not  on  the 
ground  that  he  has  never  committed  them,  nor 
on  the  ground  that  he  has  made  personal  satis- 
faction, both  which  would  be  untrue,  in  fact, 
but  because  the  righteousness  of  Christ  presents 
a  complete  satisfaction.  3.  And,  as  a  third 
particular,  the  soul  thus  justified  because  thus 
viewed  in  Christ,  is  admitted  to  favour,  life,  and 
the  rewards  of  grace.  To  these  advantages,  all 
included  in  justification,  the  sinner  is  admitted 
immediately  on  his  believing. 

In  any  investigation  of  Faith,  it  is  necessary 
to  inquire.  What  is  the  jpart  or  province  of  Faith 
in  this  important  act  of  Justification  ?  And 
this  is  what  we  propose  to  consider  in  the  se- 
quel of  this  discourse.  1.  The  Word  of  God 
declares  that  he  who  is  justified  is  justified  by 
faith.     "  The  just  shall  live  by  his  faith."    Heb. 


124  FAITH    CONSIDERED    AS    JUSTIFYING. 

ii.  4.  "For  tlierein  [in  the  Gospel]  is  tlie 
righteousness  of  God  revealed  from  faith  to 
faith ;  as  it  is  written,  The  just  shall  live  by 
faith."  Kom.  i.  17.  "  Therefore  we  conclude 
that  a  man  is  justified  by  faith  without  the 
deeds  of  the  law."  Kom.  iii.  28.  "Knowing 
that  a  man  is  not  justified  by  the  works  of  the 
law,  but  by  the  faith  of  Jesus  Christ,  even  we 
have  believed  in  Jesus  Christ,  that  we  might 
be  justified  by  the  faith  of  Christ,  and  not  by 
the  works  of  the  law."  Gal.  ii.  16.  "  The  law 
was  our  schoolmaster  to  bring  us  unto  Christ, 
that  we  might  be  justified  by  faith."  iii.  24. 
"  We  wait  for  the  hope  of  righteousness  by 
faith."  V.  5.  "  The  righteousness  which  is  of 
God  by  faith."  Philipp.  iii.  9.  No  proposition 
can  be  proved  from  the  Scriptures,  if  such  pas- 
sages do  not  prove  that  a  man  is  justified  by 
faith.  And,  indeed,  this  is  acknowledged  to  be 
true  in  some  sense  by  all  with  whom  we  have 
to  do  in  this  argument.  The  question,  however, 
is  still  open.  Why,  and  in  what  manner,  are  we 
justified  by  faith  ?  2.  Faith  does  not  justify,  in 
whole  or  in  part,  as  a  righteousness,  or  as  a  mer- 
itorious obedience.     It  is  not  the  intrinsic  excel- 


FAITH    CONSIDERED    AS    JUSTIFYING.  125 

lence  of  faith  as  an  exercise  of  mind,  or  as  a  Cliris- 
tian  virtue,  which  procures  our  justification.  It  is 
true  that  faith  is  highly  honourable  to  God  and 
beneficial  to  man.  Taking  all  scriptural  pas- 
sages together,  there  is  no  single  grace  of  which 
more  excellent  things  are  affii'med,  than  faith. 
It  is  the  spring  of  all  obedience,  and  the  begin- 
ning of  all  sanctification,  being  the  soul's  hom- 
age to  God  as  Infinite  Truth.  Faith  is  greatly 
acceptable  to  the  living  and  true  God,  and 
^'  without  faith  it  is  impossible  to  please  him." 
But  no  one  of  these  qualities,  nor  all  together, 
give  Faith  its  justifying  power. 

In  all  the  respects  just  mentioned,  faith  is 
part  of  our  dues ;  an  obligation  to  be  rendered ; 
a  tribute  exacted ;  a  spiritual  service  coramand- 
ed  ;  an  inward  and  most  desirable  work,  and  so 
a  part  of  conformity  to  law.  Under  these  as- 
pects. Faith  stands  among  sister  Graces,  such  as 
Hope,  Humility,  Patience,  Joy,  Purity,  and 
Love,  as  offering  an  obedience  which  in  an  un- 
fallen  state  would  satisfy  divine  justice,  but 
which  in  our  present  broken  condition,  as  con- 
demned, must  not  be  pleaded  before  God.  As 
a  meritorious  part  of  obedience,  faith  cannot  be 


126  FAITH    CONSIDERED    AS    JUSTIFYING. 

accepted  in  lieu  of  a  whole  obedience.  It  would 
be  tlie  j)aying  of  a  single  sheaf  by  one  who 
owes  the  entire  harvest.  The  more  we  enhance 
the  value  of  faith,  in  itself  considered,  the  more 
do  we  lean  towards  a  justification  by  works. 
But  the  very  places  which  attribute  justification 
to  faith,  do  as  in  the  same  breath  deny  justifica- 
tion by  works.  And  on  collating  the  passages, 
you  will  be  struck  with  the  truth,  if  you  have 
not  already  observed  it,  that  when  Paul  intends 
most  strongly  and  absolutely  to  represent  our 
salvation  as  gracious  or  independent  of  all 
works,  obedience,  or  cleservings,  he  chooses  to 
say  it  is  by  faith.  In  Paul's  mind,  justification 
by  faith  is  justification  by  grace,  or  gratuitous 
justification,  which  clearly  shovvs  that  faith  does 
not  justify  as  a  rendering  of  meritorious  obe- 
dience. For  example,  boasting  is  excluded, 
"  By  what  law  ?  of  works  ?  Nay,  but  by  the 
law  of  faith."  Rom.  iii.  27.  Again,  iv.  2  :  "If 
Abraham  were  justified  by  works  he  hath 
whereof  to  glory ;  but  .  .  .  Abraham  believed 
.  .  .  and  it  was  counted  unto  him  for  righteous- 
ness." iv.  16  :  "  It  is  of  faith,  that  it  might  be 
by   grace."     iii.    28 :    "A  man  is  justified  by 


FAITH    CONSIDERED    AS    JUSTIFYING.  127 

faith,  without  the  works  of  the  law."  Gal.  iii. 
12.  "  The  law  is  not  of  faith,  but  the  man  that 
doeth  them  shall  live  in  them."  These  passages 
are  cited  to  show  how  the  apostle  places  faith 
and  works  in  the  relation  of  diametrical  oppo- 
sites.  To  be  justified  then  by  faith,  on  its  own 
deservings  as  a  meritorious  act,  were  to  be 
saved  after  all  by  our  doings,  or,  what  is  the 
same,  it  were  justification  by  works  under  the 
denomination  of  faith.  In  any  comprehensive 
and  spiritual  view,  faith  is  itself  a  work  of  obe- 
dience ;  and  in  this  naked  character  it  is  exclud- 
ed, like  every  other  work,  from  any  share  in 
justification. 

3.  The  act  of  faith  is  not  set  to  the  believ- 
er's account  as  an  equivalent,  which  God  accepts 
instead  of  a  complete  satisfaction  to  law.  Thus 
asserting,  we  only  deny  the  same  error  under  a 
difi*erent  form,  somewhat  more  specious,  because 
it  is  supported  by  the  superficial  meaning  of 
certain  passages  of  the  Scriptures.  The  pas- 
sages ought  to  be  candidly  weighed ;  they  are 
these :  of  Abraham,  Eom.  iv.  20,  it  is  said  that 
he  "  was  strong  in  faith,  giving  glory  to  God 
.  .  .  and  therefore  it  was  imputed  to  him  for 


128  FAITH    CONSIDERED    AS    JUSTIFYING. 

righteousness."  James  ii.  23.  "  And  the  Scrip- 
ture saith,  Abraham  believed  God,  and  it  was 
imputed  unto  him  for  righteousness,  and  he  was 
called  the  friend  of  God."  Gal.  iii.  6  :  "  Even 
as  Abraham  believed  God,  and  it  was  account- 
ed to  him  for  righteousness."  Certain  theolo- 
gians hastily  argue  from  the  sound  rather  than 
the  sense  of  these  passages,  that  the  very  act  of 
believing  is  placed  to  the  believer's  credit,  or,  in 
scriptural  phrase,  is  imputed  to  him,  as  equiva- 
lent to  all  the  debt  of  duty,  as  payment  in  full 
of  all  other  obligation,  in  a  word,  as  a  righteous- 
ness before  God.  There  is  something  so  strange 
and  startling  in  this,  there  is  in  it  so  little  re- 
lief to  the  mind  which  labours  with  the  problem 
of  making  an  unrighteous  subject  righteous,  it 
presents  so  much  of  new  difficulty,  while  it  re- 
moves so  little  of  the  old,  that  one  would  glad- 
ly find  any  fair  way  of  escape  from  the  interpre- 
tation, and  such  a  way  is  happily  obvious.  All 
these  similar  expressions  teach  one  grand  Gos- 
pel verity,  viz.,  not  that  any  single  act  of  duty, 
such  as  faith,  is  accepted  in  lieu  of  all  acts  of 
duty ;  which  would  satisfy  grace  as  little  as  it 
satisfies  justice  ;  but  that  it  is  as  believing,  not 


FAITH    CONSIDERED    AS    JUSTIFYING.  129 

as  working,  that  man  is  regarded  when  God  ac- 
cepts him.  He  believes  "  unto  righteousness." 
Eom.  X.  10.  And  this  faith  is  not  the  ground, 
but  the  means  of  his  justification.  So  that  we 
may  safely  fall  back  upon  the  conclusion  just 
now  stated,  that  faith,  viewed  as  a  rendering  of 
dues  to  the  law,  is  not  accounted  to  the  believ- 
ing sinner  as  his  righteousness.  All  within  him 
rises  to  testify  that  his  righteousness  in  God's 
sight  is  something  vastly  different  from  any  act- 
in2:s  of  his  own  mind. 

4.  Equally  would  we  protest  against  the  so- 
lution proposed  by  some  distinguished  and  pious 
authors,  that  faith  justifies,  because  faith  carries 
in  it  as  in  a  germ  all  the  obedience  which  God 
requires ;  because  "  faith  works  by  love,"  and 
^'  love  is  the  fulfillino;  of  the  law  "  because  faith 
is  obedience  in  the  source  or  in  the  bud ;  be- 
cause faith  is  necessarily  followed  by  universal 
holiness,  and  therefore  is  contemplated  by  God, 
who  sees  the  end  from  the  beginning,  as  pro- 
phetic of  this  and  as  the  radical  and  all-compre- 
hensive grace.  As  to  all  these  beauties  and 
glories  of  faith  we  \^dll  not  unsay  what  we  have 
already  said.     None  shall  go  beyond  us  in  high 


130  AITH    CONSIDERED    AS    JUSTIFYING. 

tliouglits  of  faith.  Already  have  we  wearied 
more  tlian  one  by  liarping  on  this  string.  As 
the  grace  which  most  honours  truth  and  God  as 
true  and  the  Word  made  flesh  as  God's  Re\'eal- 
er  of  truth,  faith  stands  forth  forever  as  the  fore- 
runner and  strengthener  of  all  virtues.  Never- 
theless, we  will  not  ascribe  to  the  channel  that 
which  belongs  to  the  fountain,  nor  to  the  means 
that  which  belongs  of  right  to  the  cause.  To 
all  these  several  schemes  which  would  discover 
in  faith  itself  some  intrinsic  cause  of  its  being 
the  justifying  work,  we  have  one  and  the  same 
objection ;  it  is  simple  and  insuperable ;  they 
all  ascribe  the  righteousness  of  the  soul  to  itself 
rather  than  to  Christ.  Though  it  be  acknowl- 
edged by  them  that  faith  is  wrought  of  God, 
w^e  dare  not  make  particular  works  of  God  in 
the  soul  to  be  a  substitute  for  the  souPs  uni- 
versal righteousness.  We  will  not  build  up 
a  structure,  half  meritorious  and  half  gracious. 
We  cannot  accept  a  justification  due  to  obe- 
dience under  the  name  of  gratuity,  however  re- 
fined that  obedience  may  be  made,  and  even 
though  it  be  the  seed  of  all  obedience. 

To  sum  up  this  part  of  the  reasoning,  we 


FAITH    CONSIDERED    AS    JUSTIFYING.  131 

must  abandon  all  liope  of  being  saved,  even  by 
faitli,  if  our  acceptance  to  favoui'  is  to  depend  on 
some  value  inherent  in  faitli  as  a  state,  liabit, 
or  act  of  tlie  liuman  soul. 

The  Gospel  is  very  intelligible  when  we 
look  at  it  simply.  Salvation  there  is  all  of 
Grace,  all  of  Christ,  all  of  God.  The  pardon, 
and  the  admittance  to  favour,  and  the  reward, 
are  all  free,  by  which  we  mean  gratuitous.  ISTot 
merely  works  in  their  grosser  sense  do  not  de- 
serve it,  but  faith,  though  it  were  the  heaven- 
liest  of  works,  does  not  deserve  it.  And  this  is 
so  far  from  being  a  speculative  point,  that  the 
labom'ing  soul  needs  this  to  rise  from  the  dust  of 
unrighteousness,  and  throws  out  ballast,  ascends 
swiftly  and  surmounts  many  a  cloud  the  mo- 
ment it  learns  enough  of  free  grace  to  cease  all 
weighing  or  measurement  of  the  believing  acts. 
The  glory  of  faith  is  that  its  utter  emptiness 
opens  to  receive  consununate  good. 

5.  By  these  steps  we  are  fairly  reduced  to 
something  like  a  general  conclusion.  From  de- 
nials of  erroneous  doctrine,  it  is  high  time  we 
should  come  to  an  affirmation  of  the  true.  Tlie 
Ijavt  of  Faith,,  in  the  worh  of  Justification,,  is 


132  FAITH    CONSIDERED    AS    JUSTIFYING. 

altogether  instrumental.  Faith  lierself,  lost  in 
tlie  dazzling  rays,  points  away  from  lier  own  re- 
flections to  tlie  glorious  Sun  of  Righteousness. 
All  that  we  have  recently  said  of  Faith,  repre- 
sents it  as  essentially  conversant  with  Truth, 
even  with  God  as  Infinite  Truth.  It  is  Truth, 
my  brethren,  which,  to  all  eternity,  is  the  satis- 
fying nutriment  of  intellectual  beings.  It  is  the 
Truth  of  the  Gospel  which  occupies,  fills,  trans- 
forms, and  satiates  the  renewed  soul.  The 
truth  presented  in  the  person  and  atoning  work 
of  Jesus  Christ  is  the  special  object  of  the  re- 
turning sinner's  faith.  That  which  gives  him 
relief  and  peace  is  not  any  thing  of  excellence 
which  he  discovers  in  faith  as  faith.  The  ship- 
wrecked mariner,  who  descries  the  succouring 
vessel  approaching  his  frail  raft,  spends  no 
thought  on  the  process  of  vision  by  which  he 
sees  the  relief  The  ship,  the  ship,  fills  his  eye. 
The  drowning  wretch  who  has  sunk  and  sunk, 
and  now,  as  he  rises  out  of  the  waves,  seizes  the 
offered  rope  with  a  spasm  of  agonizing  vehe- 
mence, considers  not  the  quality  of  that  grasp  ; 
it  is  the  cord,  the  arm,  the  friend  who  saves  his 
life.     The  sinner,  going  down  again  and  again 


FAITH    CONSIDERED    AS    JUSTIFYING.  I33 

in  a  sea  of  troubles,  where  God  liimself  plunges 
liim,  and  with  renewed  conviction  still  plunges 
him,  while  all  his  waves  and  his  billows  go  over 
him,  and  deep  calleth  unto  deep  at  the  noise  of 
his  waterspouts,  and  who  stretches  out  those  cold, 
clammy,  convulsive,  dying  fingers  to  the  almigh- 
ty  hand  of  Jesus,  which  is  reached  towards  him, 
and  which  he  knows  by  the  print  of  the  nails, 
makes  no  account  of  that  stretching  out  of  the 
hand.     It  is  but  the  instrument,  and  yet  it  saves 
him.     His  faith  saves  him.     But  how  little  does 
he  ^x  his  eye  on  that  faith  !     What  is  it  but  a 
receptive  faculty,  a  hand  that  clings,  a  conscious 
vacuity  that  longs  and  receives,  an  acquiescence 
that  is  satisfied,  a  recumbency  that  finds  rest  ? 
Kepose  there,  thou  long  troubled  soul,  on  the 
bosom  of  thy  Jesus,  for  he  loves  thee,  and  would 
ever  hold  thee  there.     Cling  on,  and  hide  thy- 
self in  the  ample  folds  of  that  golden,  yea  that 
crimson  righteousness,  and  let  believing  make  it 
all  thine  ;  but  oh  !  dwell  not  a  moment  on  thy 
believing.     Learn  the  true  excellency  of  faith, 
and  it  is  enough,  it  receives  Christ,  it  makes 
Christ  thine.     As  a  naked  instrument,  it  appre- 
hends and  accepts  the  righteousness  of  Christ. 


134  FAITH    CONSIDERED    AS    JUSTIFYING. 

The  more  you  ^x  your  attention  on  faith  as  if 
faith  were  the  object  of  inquiry,  the  less  faith 
you  will  have.  Meditating  and  prying  into  the 
mystery  of  the  eye  produces  no  vision;  turn 
those  organs  towards  the  light.  Forget  the 
means  in  the  end,  and  the  instrument  in  the 
consummation.  Believe  in  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved ! 

6.  As  in  the  matter  of  justification,  faith  is 
simply  receptive  and  instrumental,  it  follows 
that  our  profoundest  attention  should  be  given 
to  the  glorious  object  of  faith,  which  is  none 
other  than  the  Lord  Jesus  Christ  as  our  Rio-hte- 
ousness.  All  the  brightness  which  faith  has  is 
reflected  upon  it  by  the  luminary  on  which  it 
gazes.  When  the  once  darkling  soul  is  made 
the  subject  of  that  divine  operation,  by  which 
a  principle  of  life  is  infused,  the  very  earliest 
symptom  of  such  birth  is  its  apprehension  of 
truth.  It  has  emerged  into  daylight.  The 
great  and  infinitely  lovely  object  which,  though 
present  before,  was  in  obscurity,  begins  to  be 
faintly  visible.  The  face  of  infinite  purity  and 
love  shining  from  the  Cross,  radiates  unwonted 
grace  and  beauty.     The   historical  Christ   be- 


FAITH    CONSIDERED    AS    JUSTIFYING.  135 

comes  the  personal  love  of  tlie  new-born  soul,  as 
beheld  not  merely  in  the  dull  hard  outline  of 
facts  and  doctrines,  but  in  the  celestial  and  rav- 
ishing qualities  of  personal  fascination.  Inade- 
quately but  truly,  because  supernaturally  and 
spiritually,  the  Christ  of  God  is  seen  as  he  is ; 
and  now  for  the  first  is  he  thus  seen.  The  eyes 
of  this  prodigal  sinner's  understanding  are 
opened  to  see  the  light  of  the  glory  of  God  as  it 
shines  in  the  face  of  Jesus  Christ.  And  as  that 
which  tempestuously  drove  him  through  moun- 
tain seas  into  this  haven,  was  horrible  and  con- 
suming Consciousness  of  guilt  and  dread  of  God's 
anger,  so  that  which  the  opening  eye  of  the  new 
creature  first  beholds,  as  he  believes,  is  the  infi- 
nitely satisfying  value  of  Christ  as  his  righte- 
ousness. "  Surely,  shall  one  say,  In  the  Lord 
have  I  nghteousness  and  strength."  Is.  xlv.  24. 
Conscience  is  brought  to  peace  by  this  means 
only. 

See  in  this  the  completory  antitype  of  what 
took  place  3,000  years  ago  when  a  poor  Hebrew 
wretch,  in  anguish  for  his  crime,  came  with  his 
kid  or  his  lamb  to  the  altar  before  the  taber- 
nacle. There  he  stands,  all  crimson  and  scarlet  in 


136  FAITH    CONSIDERED    AS    JUSTIFYING. 

conscious  defilement.  The  sword  of  God's  ven. 
geance  seems  lifted.  He  hardly  conceives  that 
for  such  guilt  Jehovah  will  accept  an  offering. 
He  trembles  and  is  pale.  See,  the  priest  has 
taken  the  unblemished  little  victim  and  laid  it 
palpitating  on  the  altar.  "What  a  type  of  inno- 
cence in  the  room  of  guilt !  What  a  signal 
hieroglyphic  of  substitution  and  imputation! 
Look  again,  for  the  anxious  sinner  has  laid  his 
unsteady  hand  upon  the  head  of  the  offering ; 
and  hark,  he  is  confessing  over  it  his  sins.  But 
what  is  this  ?  The  gentle  and  holy  priest,  as 
if  waking  to  sudden  vengeance,  has  plunged  the 
knife  into  the  meek,  unresisting  heart,  and  the 
vital  stream  of  the  atonement  baptizes  the  altar. 
Bowing  his  head,  as  if  he  looked  through  the 
emblem  to  a  future  Cross,  the  sinner  receives 
from  the  priestly  hand  the  sprinkling  of  a  hys- 
sop-branch dipped  in  expiation,  and  he  knows 
himself  to  be  pardoned.  What  is  this  scene  ? 
My  fellow-sinner,  it  is  sacrifice,  it  is  atonement, 
it  is  the  prelusive  cross  and  passion,  it  is  the 
Old  Testament  sacrament  expounding  the  new. 
Only  a  dim  morning  twilight  was  that  levitical 
Gospel  compared  with  our  meridian  illumina- 


FAITH    CONSIDERED    AS    JUSTIFYING.  137 

tion.  Jesus  cries,  Look  unto  me  and  be  ye 
saved !  It  is  tlie  perpetual  voice  with  wliich 
we  come  to  you.  Looking  is  believing.  'Suck 
looking  is  salvation.  Look  and  live.  Look 
away  from  self,  and  even  from  faith  as  wrought 
in  yourself,  unto  the  great  and  sole  meritorious 
ground  of  acceptance.  The  faith  which,  by  pre- 
eminence, saves  the  soul,  looks  at  Christ.  Bit- 
ten by  fiery  serpents,  and  burning  with  deadly 
poison  in  the  veins,  the  Israelite  in  the  desert 
gives  one  look,  one  look,  at  the  lifted  brazen 
type,  and  lives.  "  As  Moses  lifted  up  the  ser- 
pent in  the  wilderness,  even  so  [hath]  the  Son 
of  Man  [been]  lifted  up,  that  whosoever  believ- 
eth  on  him  should  not  perish,  but  have  eternal 
life."  Believeth  on  him !  And  do  I  believe  ? 
Oh !  do  I  believe  ?  Look  steadily.  Look  in 
one  direction,  and  see  to  it,  that  direction  be 
not  self- ward.  Unlearn  the  perverse  lesson  of 
a  lifetime,  and  turn  your  thoughts  yonder,  tow- 
ards the  light,  towards  the  healing  serpent, 
towards  the  cross,  towards  the  heart  of  divine 
love  that  breaks  in  agony  upon  the  accursed 
tree,  out  of  very  longing  for  your  salvation. 
Look,  for  looking  is  believing.     And  while  you 


138  FAITH    CONSIDERED    AS    JUSTIFYING. 

look,  and  believe,  and  receive  Christ  as  offered, 
and  repose  all  your  weight  on  Mm  as  yom*  ulti- 
mate rest ;  yea,  while  you  are  forgetting  self  in 
the  contemplation  of  him  who  is  all  your  salva- 
tion and  all  your  desii^e  .  .  .  the  God  of  Justice 
and  of  Mercy,  is  writing  your  name  among  the 
ungodly  who  are  justified.  The  Author  and 
Finisher  of  faith,  who  has  been  leading  you  to 
believe,  has  in  that  instant  and  by  that  faith 
knit  you  indissolubly  to  his  Son.  As  surely  as 
you  believe  in  Christ,  so  surely  the  righteous- 
ness of  Christ  has  become  yours.  ISTor  is  there 
a  height  or  a  depth,  in  heaven  or  earth,  that  can 
break  the  bond.  *'  Who  is  he  that  condemneth  ? 
It  is  Christ  that  died  ?  Yea,  rather  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God, 
who  also  maketh  intercession  for  us !  "  Eom. 
viii.  34. 


VI. 

JUSTIFICATION    BY    FAITH. 


JUSTIFICATION    BY   FAITH. 


Romans  iii.  28. — "  Therefore  we  conclude,  that  a  man  is  jus- 
tified by  faith,  without  the  deeds  of  the  law." 


The  labours  of  tlie  early  Eeformers  were 
specially  directed  to  the  interpretation  of  tlie 
term  "  Justification "  ;  for  among  tlie  errors  of 
Komanism,  whicli  liad  been  accumulating  for 
ages,  one  of  tbe  most  fatal  was  on  this  point. 
It  subserved  the  popish  defences  of  human 
merit,  to  teach  that  justification  signified  a 
change  of  character.  Hence  they  taught,  that 
to  justify  was  to  make  just,  in  the  sense  of 
making  holy ;  and  they  introduced  the  fig- 
ment of  a  first  and  second  justification.  By 
the  first,  the  unrighteous  man  was  made  right- 
eous ;    by  the  second  he  was  continued  such. 


142  JUSTIFICATION   BY   FAITH. 

So  justification  was  confounded  witli  sanctifica- 
tion.  These  opinions  were  almost  universal 
among  the  Eomanists.  They  were  authorita- 
tively established  by  the  Council  of  Trent; 
and,  what  is  more  interesting  to  us,  they  have 
been  revived,  and  earnestly  maintained,  by  the 
Komanizing  party  in  the  Church  of  England. 
It  is  therefore  of  the  utmost  importance  to  at- 
tain a  clear  notion  of  justification,  in  its  Scrip- 
tural sense. 

To  justify,  then,  is  not  to  make  just,  in  the 
sense  of  making  holy,  but  to  declare  just.  It 
is  derived  from  courts  of  law,  where  every  one 
who  is  arraigned  is  either  justified  or  con- 
demned. It  is  for  this  reason  called  a  forensic 
or  judicial  term.  To  condemn,  and  to  justify, 
are  exact  opposites.  When  the  judge  con- 
demns a  man,  he  does  not  by  that  act  render 
him  any  worse  than  he  was  before :  he  simply 
adjudges  him  to  be  guilty.  When  the  judge 
justifies  a  man,  he  does  not  by  that  act  render 
him  any  better  than  he  was  before :  he  simply 
adjudges  him  to  be  innocent.  In  this  sense, 
the  term  is  used  in  the  Scriptures :  "  If  there 
be  a  controversy  between  men,  and  they  come 


JUSTIFICATION   BY   FAITH.  143 

unto  judgment,  that  tlae  judges  may  judge 
them,  then  they  shall  justify  the  righteous  and 
condemn  the  wicked."  Deut.  xxv.  1.  "  He 
that  justiiieth  the  wicked,  and  he  that  con- 
demneth  the  just,  even  they  both  are  abomina- 
tion to  the  Lord."  Pro  v.  xvii.  15.  It  is  obvi- 
ously only  in  this  declarative  sense  that  God 
can  be  said  to  be  justified  by  men,  and  Wisdom 
to  be  justified  by  her  children. 

We  further  observe,  that  where  this  term  is 
used  in  a  relio-ious  sense,  an  allusion  to  forensic 
practice  runs  through  the  whole  statement. 
Thus  Job  says :  "  How  should  man  be  just 
with  God?  if  he  will  contend  with  him,  he 
cannot  answer  him  one  of  a  thousand."  ix.  2,  3. 
And  David:  "Enter  not  into  judgment  with 
thy  servant :  for  in  thy  sight  shall  no  man  liv- 
ing be  justified."  Ps.  cxliii.  2.  We  seem  by 
the  Scriptural  language  to  be  introduced  to  a 
court :  there  are  a  law,  a  sanction,  a  tribunal, 
a  judge,  an  accusation,  a  condemnation,  an  advo- 
cate, a  surety,  an  acquittal.  But  there  is  not  a 
syllable  about  changing  the  character;  it  is 
only  a  change  of  state,  standing,  or  relation  to 
law.      A  misunderstanding   here,   darkens   the 


144  JUSTIFICATION   BY   FAITH. 

whole  system  of  grace,  and  ensures  an  unsound 
theology.  This,  as  Calvin  says,  is  the  very 
hinge  on  which  the  whole  work  of  redemption 
turns.  And  en-or  in  this  point  is  the  more 
easy,  because  the  word  sometimes  has  another 
meaning ;  because  it  has  been  extensively  used 
for  sanctification  ;  and  because,  in  point  of  fact, 
justification  and  sanctification  are  inseparably 
connected.  Justification,  therefore,  is  an  act  of 
God,  whereby  he  remits  our  sins,  and  accepts 
us  as  righteous. 

Having  settled  the  meaning  of  the  term,  we 
proceed  to  consider  the  act  itself  It  will  be 
agreed  on  all  hands,  that  the  moving  or  impul- 
sive cause  of  our  justification  is  the  eternal 
goodness  of  God;  but  for  which,  no  offender 
could  ever  have  been  received  to  favour.  But 
men  are  so  ignorant  of  God's  true  character, 
that  they  sometimes  ask  the  question  in  their 
hearts,  if  not  with  their  lips.  Why  this  circuit- 
ous method  ?  Why  might  not  God  accept  the 
sinner  by  a  sovereign  declaration,  irrespective 
of  any  acts  on  his  behalf?  Such  inquiries  arise 
from  exceedingly  low  thoughts  of  the  most 
high  God. 


JUSTIFICATIOX   BY   FAITH.  145 

But  let  US  present  ourselves  in  thought  be- 
fore his  awful  tribunal.  Let  us  meditate  on 
that  Judge  whose  brightness  eclipses  the  stars, 
and  whose  holiness  sheds  condemnation  on  the 
heavens,  whose  anger  shakes  the  earth,  and 
whose  power  melts  the  mountains,  whose  jus- 
tice is  dreadful  to  angels,  who  acquits  not  the 
guilty,  and  whose  wrath  has  ordained  Tophet 
of  old ;  and  we  shall  be  ready  to  exclaim,  If 
thou,  Lord,  shouldest  mark  iniquities,  O  Lord, 
who  shall  stand ! 

The  law  of  God  partakes  in  an  awful  de- 
gree the  majesty  of  that  character  of  which  it 
is  the  transcript.  It  is  holy,  just,  and  un- 
changeable. Every  thing  which  made  a  law 
proper  in  the  beginning,  remains  in  full  force  to 
demand  satisfaction  to  it.  Eveiy  reason  which 
lay  in  the  Divine  mind  for  annexing  a  penalty 
remains  in  full  force  to  exact  the  execution  of 
that  penalty.  All  the  wisdom  and  justice  which 
made  it  necessary  that  creatures  should  be 
threatened  with  punishment,  in  case  of  disobe- 
dience, make  it  necessary  that  the  sinner  s  ac- 
ceptance should  not  take  place  without  some 
amends  being  made  to  the  violated  law.     It  is 


146  JUSTiriCATIOx\   BY   FAITH. 

indeed  a  sovereign  act  of  God,  whidi  justifies 
the  sinner — an  act  of  sovereign  mercy ;  but  an 
act  in  wliicli  justice  no  less  tlian  mercy  is  ex- 
hibited and  sustained. 

Seeing,  then,  that  something  is  necessary  to 
manifest  the  glorious  justice  of  God  in  accept- 
ing sinners,  the  question  remains,  what  this  is ; 
in  other  words,  what  is  the  impulsive  and  meri- 
torious cause,  for  the  sake  of  which  the  sinner 
is  justified  in  the  sight  of  God  ?  All  answers 
to  this  question  reduce  themselves  to  these  two : 
The  ground  of  justification  is  something  in  the 
sinner,  or  something  out  of  him ;  something 
done  by  himself,  or  something  done  for  him,  by 
another.  He  is  justified  either  by  works,  or 
without  works.  And  the  doctrine  which  pre- 
vails in  the  Romish  Church,  is,  that  the  sinner 
is  justified,  in  some  way  or  other,  by  works. 
The  doctrine  of  the  Scripture  is,  that  he  is  jus- 
tified without  w^orks.  Indeed,  so  explicit  is  the 
language  of  Scripture  on  this  point,  and  so  dis- 
tinctly is  it  sounded  by  the  trumpet  of  Paul,  as 
not  merely  his  doctrine,  but  his  capital  doctrine, 
that  few  have  the  efii'ontery  to  declare  in  plain 
terms   that   their   own   works   are  the   proper 


JUSTIFICATION   BY   FAITH.  147 

ground  of  their  justification.  In  order,  there- 
fore, to  guard  against  the  finesse  of  errorists, 
we  must  examine  a  little  their  mode  of  evadino^ 
the  truth. 

It  is  agreed  by  all,  and  may  be  set  aside 
among  concessions,  that  spirits  who  have  never 
sinned,  and  man  in  a  state  of  innocence,  were 
justified  by  works  ;  that  is,  by  an  immaculate 
obedience  to  the  law  under  which  they  were 
created.  And  in  this  case  we  have  the  simplest 
form  of  justification,  namely  God's  pronouncing 
him  just,  who  is  such  j)roperly  and  in  every 
sense.  But  the  problem  becomes  less  easy, 
when  it  refers  to  those  who  have  already  bro- 
ken the  law,  as  it  is  agreed  that  all  men  on 
earth  have  done. 

There  is  a  further  concession  to  be  made,  in 
order  to  clear  the  question,  and  stop  the  mouths 
of  adversaries.  We  fully  admit,  that  he  who 
is  justified  is  in  every  case  made  the  subject 
of  holiness ;  which,  if  the  term  had  not  been 
abused,  might  be  called  inherent  righteousness. 
Our  opponents,  not  only  of  Kome  but  of  Ox- 
ford, reproach  evangelical  teachers  with  reject- 
ing inherent  righteousness,  both  name  and  thing. 


148  JUSTIFICATION    BY    FAITH. 

We  indignantly  resist  the  charge,  and  affirm 
that  in  every  case  of  true  justification,  the 
adorable  Spirit  infuses  a  principle  of  holiness, 
which  manifests  itself  in  good  works.  But  we 
firmly  deny  that  these  good  works  constitute, 
in  whole  or  in  any  part,  that  righteousness 
whereby  we  are  accepted  in  the  sight  of  God. 
And  this  is  the  great  position  on  which  we 
make  our  first  stand.  Be  it  observed,  that  we 
deny  this,  as  well  of  the  principle  as  of  the 
fruits ;  as  well  of  works  wrought  after  regen- 
eration, as  of  works  wrought  before  regenera- 
tion ;  as  well  of  works  wrought  in  faith,  as  of 
works  wrought  in  unbelief;  as  well  of  works 
wrought  with  a  spiritual  influence,  as  of  works 
wrought  without  a  spiritual  influence.  Of 
works  and  of  their  principle,  all  and  particular, 
we  say  they  have  no  part  in  our  justification. 

The  opponents  of  this  doctrine,  in  order  to 
give  some  place  to  the  work  of  our  Eedeemer, 
teach  that  Christ  has  merited  by  his  obedience, 
that  internal  righteousness  should  be  communi- 
cated to  us;  but  that  the  righteousness  thus 
infused  is  our  justifying  righteousness.  Their 
language  is  such  as  this :  The  righteousness  by 


JUSTIFICATION    BY   FAITH.  149 

wMcli  God  justifies  us,  is  tliat  whicli  lie  gives 
us  when  he  renews  us  in  the  spirit  of  our  minds, 
so  that  we  are  not  merely  accounted  righteous, 
but  are  such  in  reality.*^  This  is  familiarly 
known  in  theology  as  justification  by  infused 
or  inherent  righteousness ;  and  it  is  wonderful, 
that  at  the  very  first  presentation  of  the  sub- 
ject, it  should  find  any  tolerance  in  a  soul  which 
has  ever  been  truly  convinced  of  sin,  or  a  con- 
science which  has  ever  been  arraigned  before 
the  bar  of  an  infinitely  holy  and  heart-searching 
God ;  or  that  it  should  ever  be  maintained,  in 
the  face  of  New  Testament  declarations  that  we 
are  justified  freely,  and  without  works  of  law. 

The  Scriptures  teach,  and  the  most  experi- 
enced Christians  admit,  that  even  after  res^ener- 
ation  their  obedience  is  unspeakably  deficient  in 
kind  and  degree ;  that  in  many  things  they  all 
offend ;  that  after  a]l  their  performances,  they 
are  unprofitable  servants ;  that  their  highest 
affections  fall  short  of  supreme  love ;  and  that 
there  is  no  command,  the  spirit  of  which  they 
have  not  broken,  nor  any  hour  of  their  lives,  or 
single  act,  on  which  they  could  rest  their  hope 

*  Trent. 


150  JUSTIFICATION   BY   FAITH. 

of  justification  in  the  siglit  of  a  holy  God. 
Gratefully  owning  tlie  influences  of  tlie  Divine 
Spirit,  in  renewing  and  gradually  sanctifying 
tlieir  souls,  tliey  nevertheless  find  no  inherent 
riditeousness  on  which  for  an  instant  God  could 
look  with  complacency. 

On  opening  the  New  Testament,  we  are  im- 
mediately struck  with  such  passages  as  this : 
"Therefore  by  the  deeds  of  the  law  shall  no 
fl.esh  be  justified  in  his  sight."  To  an  unsophis- 
ticated mind,  this  w^ould  seem  to  settle  the  ques- 
tion ;  but  such  is  the  ingenuity  of  unbelief,  that 
we  are  constrained  to  spend  some  time  in  remov- 
ing the  glosses  which  have  obscured  the  text. 

When  w^e  are  said  to  be  justified  without 
works,  the  works  meant,  say  some,  are  those  of 
the  ceremonial  law.  As  this  is  not  the  most 
tenable  position  of  our  adversaries,  so  neither  is 
it  their  favourite  one  in  the  present  day.  The 
New  Testament  writers  do  not  much  advert  to 
our  modern  distinction  of  ceremonial  and  moral 
law ;  but  apart  from  this,  the  supposition  can- 
not be  sustained.  The  Apostle  Paul,  who  is 
most  frequent  in  treating  this  doctrine,  does  not 
merely  assert  that  salvation  is  without  works. 


JUSTIFICATIOX   BY   FAITH.  151 

but  in  more  tliaii  one  instance  i)roceeds  to  prove 
it ;  and  in  every  sucli  case  his  argument  is  such 
as  to  sliow  that  he  is  not  speaking  of  ritual  or 
ceremonial  works.  Thus  in  the  third  chapter 
of  Romans,  when  he  concludes,  "  therefore,  by 
the  deeds  of  the  law  there  shall  no  flesh  be  jus- 
tified in  his  sight,"  the  whole  preceding  argu- 
ment is  a  series  of  charges  against  transgressors 
of  moral  precepts.  There  is  not  one  word  con- 
cerning the  emptiness  of  rites,  or  even  concern- 
ing their  being  fulfilled  in  Christ ;  j)oints  which 
would  have  been  unavoidable,  if  these  onlv  had 
been  intended.  If  it  had  been  his  object  to 
show  that  we  are  justified  by  moral,  and  not 
by  ceremonial  works,  he  would  necessarily  have 
contrasted  the  moral  and  the  ceremonial  law. 
On  the  contrary,  the  ojDposition  which  he  estab- 
lishes, is  between  works  and  faith,  between  law 
and  i)romise,  between  debt  and  grace.  And  his 
principal  instance  of  justification  without  works 
is  that  of  Abraham,  which  occurred  long  before 
the  institution  of  the  Levitical  service.  Indeed, 
the  presumption  is  so  violent,  that  it  has  long 
since  been  abandoned  by  the  most  able  contro- 
vertists  even  on  the  Eomish  side. 


152  JUSTIFICATION    BY    iAITH. 

A  candid  examination  of  the  apostle's  argu- 
ment will  sliow,  tliat  under  tlie  name  of  law 
and  of  works,  lie  excludes  moral  as  w^ell  as  cere- 
monial requisitions,  and  obedience  of  every  sort. 
Tliis  is  aj)parent  from  the  universality  of  the 
expressions,  that  we  are  justified  "  without  works 
of  law,"  "  without  deeds  of  law,"  that  "  a  man 
is  not  justified  by  the  works  of  the  law,"  that 
"  no  man  is  justified  by  the  law,  in  the  sight  of 
God." 

It  has  therefore  been  pretended,  that  the 
works  here  excluded  are  Avorks  before  regenera- 
tion, or  without  faith.  So  important  a  distinc- 
tion could  not  have  been  left  unexpressed. 
The  opposition  is  not  between  one  sort  of 
works  and  another,  but  between  debt  and 
grace,  between  law  and  promise,  between  our 
own  righteousness  and  the  righteousness  of 
God,  between  working  and  not  working.  The 
very  tenour  of  his  argument  shows  that  it  is 
the  moral  law  which  he  excludes ;  for  it  is  that 
law  (Rom.  iii.)  which  condemns  both  Jews  and 
Gentiles,  saying,  "  There  is  none  righteous,  no, 
not  one."  It  is  that  law,  by  which  "  is  the 
knowledge  of  sin."     It  is  "  the  law  of  works," 


JUSTIFICATION    BY   FAITH.  153 

as  ojDposed,  not  to  ceremonies  or  imperfect  obe- 
dience, but  to  the  "  law  of  faith."  It  is  that 
law  w^hich  worketh  wrath,  and  without  which 
"  there  is  no  transgression."  It  is  that  law 
which  says,  "  Thou  shalt  not  covet,"  and  those 
precepts,  by  which  "  the  man  that  doeth  them 
shall  live  in  them."  This  can  be  no  other  than 
the  moral  law,  in  all  its  extent. 

That  Paul  does  not  mean  to  exclude  such 
works  only  as  are  done  without  faith  and  be- 
fore regeneration,  is  evident  from  the  case  of 
Abraham.  He  argues,  that  if  Abraham  were 
justified  by  works,  he  had  whereof  to  glory. 
But  he  was  justified  as  one  who  "  worketh  not." 
Surely  he  of  whom  these  things  are  spoken  was 
not  unreo^enerate  or  unbelievins:.  "  Thou<>-h  the 
life  of  the  patriarch  was  spiritual  and  almost 
angelical,  yet  his  works  did  not  possess  suf- 
ficient merit  to  justify  him  before  God."^^ 
Equally  pertinent  is  the  instance  of  David, 
who  is  adduced  as  describing  "  the  blessedness 
of  the  man  unto  whom  God  imputeth  right- 
eousness without  works." 

Here  and  elsewhere  Paul  opposes  works  to 

*  Calvin. 


154  JUSTIFICATION   BY   FAITH. 

faitL,  and  justification  by  works  to  justification 
by  faitli.  By  Avorks,  therefore,  lie  must  mean 
obedience  of  every  kind.  And  when  lie  ex- 
cludes sucli  works  as  might  be  matter  of  boast- 
ing, he  manifestly  excludes  all  works.  The 
same  thing  is  proved  by  the  declarations,  that 
we  are  justified  gratuitously ;  that  we  are  jus- 
tified by  Christ ;  and  that  we  are  justified  by 
faith.  The  conclusion  seems  unavoidable,  that 
we  are  justified  by  something  out  of  ourselves ; 
and  that  the  matter  of  our  justification  is  noth- 
ing which  we  can  render  to  the  requisition  of 
the  law.  The  ground  of  our  acceptance  must 
therefore  be  sought  where  the  text  places  it,  in 
the  rio-hteousness  of  another.  But  how  can 
this  be  ? 

All  the  acts  and  declarations  of  God  are 
according  to  truth.  As  the  God  of  infinite  jus- 
tice, he  sees  all  things  just  as  they  are,  and  de- 
clares all  things  according  to  their  reality.  He 
cannot  pronounce  him  righteous  who  is  unright- 
eous ;  and  as  it  is  confessed  that  we  have  no 
righteousness  of  our  own,  it  would  be  forever 
impossible  for  us  to  be  justified,  if  God  were 
not  to  behold  us  in  another,  rather  than  in  our- 


JUSTIFICATION   BY   FAITH.  155 

selves.  Tliis  is  the  great  and  precious  mystery 
wLicli  deserves  our  most  special  consideration. 
God  looks  upon  Lis  people  as  the  body  of 
Christ,  as  united  to  him — as  one  with  him. 
Here  we  see  the  infinite  importance  of  union 
with  Christ.  He  not  only  represented  his  peo- 
ple, but  acted  as  theu'  head.  From  the  moment 
of  union,  his  acts  are  accounted  theirs.  And  I 
have  purposely  introduced  the  consideration  of 
this,  before  the  inquiry,  w^hat  constitutes  the 
righteousness,  that  w^e  might  approach  the  lat- 
ter cj^uestion  more  free  from  prejudice.  The 
way  is  therefore  clear  for  the  inquuy,  What  is 
the  Scripture  method  of  justification  ? 

And  here  the  reply  of  the  word  is  perfectly 
intelligible.  That  Avhich  justifies  us,  is  not  the 
righteousness  of  laiv,  the  righteousness  of  works, 
or  our  own  righteousness  ;  but  "  the  righteous- 
ness of  God  without  the  law^ ;  "  "  righteousness 
wdthout  works;"  "the  righteousness  of  God 
which  is  by  faith  of  Christ ; "  the  "  righteous- 
ness of  faith."  It  is  the  righteousness  of  Christ, 
for  we  are  made  "  the  righteousness  of  God  in 
him."  The  two  most  important  questions  con- 
cerning this  righteousness  are, — 


15G  JUSTIFICATION    BY    FAITH. 

1.  What  it  is. 

2.  How  it  becomes  ours. 

1.  It  requires  little  consideration  to  perceive, 
that  it  is  not  the  essential  righteousness  of  the 
Divine  nature  in  Christ,  but  his  perfect  satisfac- 
tion of  the  law.  In  a  single  word,  the  right- 
eousness of  Christ  is  his  obedience ;  and  his 
obedience  rendered  for  us.  The  whole  of  his 
subjection  to  the  law  was  mediatorial  and  rep- 
resentative.  Except  by  virtue  of  the  covenant 
of  grace,  the  law  made  no  demand  that  the  Son 
of  God  should  come  under  its  yoke.  In  infinite 
mercy,  he  took  our  nature,  to  render  to  the  law 
every  satisfaction  which  was  necessary  to  our 
salvation.  This  satisfaction  is  called  his  right- 
eousness. It  is  called  the  "  righteousness  of 
God,"  because  he  devised  it,  and  because  he  ac- 
cepts it.  The  debt  which  sinful  man  owes  con- 
sists of  two  parts, — penalty  and  performance. 
The  righteousness  of  Christ,  to  be  available, 
must  furnish  both.  Accordingly,  he  exhausted 
the  penalty  and  fulfilled  the  precept.  By  one, 
he  provided  for  the  remission  of  our  sins :  by 
the  other,  he  procured  for  us  a  right  to  salva- 


JUSTIFICATION   BY    FAITH.  157 

tion  and  reward.  For  justification  is  something 
more  tlian  the  remission  of  sins :  it  includes 
both  remission  of  sin  and  riD:ht  to  eternal  life. 
Both  are  procured  by  the  righteousness  of 
Christ.  That  both  are  necessary,  may  be  seen 
by  the  case  of  Adam  in  Paradise.  At  the  very 
moment  of  his  creation,  he  was  perfectly  inno- 
cent, and  therefore  in  the  state  in  which  remis- 
sion of  sin  places  a  sinner.  But  something- 
more  was  necessary  to  give  a  right  to  the  re- 
wards of  life,  namely,  obedience  to  a  prescribed 
law.  By  mere  remission  of  sins,  the  believer 
would  at  best  be  no  further  advanced  than  was 
Adam  at  the  moment  of  his  creation.  By  a 
title  to  the  rewards  of  life,  he  attains  that  place 
in  the  sight  of  God  which  Adam  would  have 
reached  at  the  close  of  his  probationary  obedi- 
ence. The  former  of  these  advantages  is  pur- 
chased for  us,  by  our  Surety's  endurance  of  the 
penalty  of  the  law :  the  latter,  by  his  perform- 
ance of  all  its  requisitions.  Both  are  included 
under  the  term  obedience.  But  while  the  right- 
eousness of  Christ  is  a  resplendent  whole,  it  ad- 
mits of  beino;  considered  under  a  twofold  division, 
which  we  may  now  profitably  contemplate. 


158  JUSTIFICATION   BY    FAITH. 

((7)  The  Lord  Jesus  Christ,  for  our  sakes, 
endured  the  penalty  of  the  law.  This  includes 
the  whole  of  his  mysterious  suffering.  "  Being 
found  in  fashion  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death 
of  the  cross."  This  expresses  all.  The  law  de- 
manded the  death  of  the  sinner :  it  is  satisfied 
by  the  death  of  an  infinite  Substitute.  The  all- 
wise  Jehovah,  who  best  understands  the  claims 
of  his  own  glory,  is  pleased  to  recognize  the 
suffering  of  his  Son,  as  a  more  full  satisfaction 
to  the  law,  than  the  eternal  pains  of  his  people. 
It  is  the  infinite  dignity  of  the  substitute  which 
gives  a  value  to  temporal  sufferings ;  making 
these  more  than  equivalent,  in  the  eye  of  the 
law,  to  the  sufferings  of  creatures  through  all 
eternity.  The  crowning  event  of  these  suffer- 
ings was  the  death  of  Christ  upon  the  cross ;  to 
which,  therefore,  above  all  the  rest,  our  pardon 
is  ascribed.  This  obedience  of  Christ  to  the 
penalty  of  the  la^v  was  propitiatory  or.  expia- 
tory, washing  away  the  guilt  of  our  sin.  It 
was  a  proper  sacrifice,  which  gave  significancy 
to  all  the  sacrifices  of  the  Levitical  law. 

For  ages  God  had  been  educating  his  an- 


JUSTIFICATION    BY    FAITH.  159 

cient  Cliurcli  in  tlie  persuasion,  tliat  witliout 
sliedclino;  of  blood  there  was  no  remission. 
Substitution  was  inscribed  on  every  vessel ,  and 
altar  of  tlie  tabernacle  and  the  temple.  The 
bloody  services  of  the  priesthood,  for  ages,  were 
but  a  preparing  of  the  way  for  the  entrance  of 
the  great  Pligh  Priest.  And  every  unblem- 
ished animal  which  panted  and  bled  in  the  Le- 
vitical  courts,  foreshadowed  the  Lamb  of  God, 
"  slain  from  the  foundation  of  the  world."  The 
ancient  sinner,  as  he  laid  his  hand  on  the  head 
of  the  victim,  typically  transferred  to  it  his 
guilt.  The  ancient  priest,  as  he  sprinkled  the 
blood  on  the  penitent,  typically  absolved  him. 
It  was  one  beino;  sufferino;  for  another.  It  was 
the  death  of  the  sacrifice  for  the  death  of  the 
sinner.  All  these  shadow^s  were  accomplished 
in  the  death  of  Christ,  who  ivas  both  sacrifice 
and  priest ;  and  herein  a  glorious  satisfaction 
was  made  to  the  law,  in  regard  to  its  penalty. 
We  are  redeemed  "  with  the  precious  blood  of 
Christ,  as  of  a  lamb  without  blemish  and  with- 
out spot ; "  "  who  his  own  self  bare  our  sins  in 
his  own  body  on  the  tree  ;  by  whose  stripes  ye 
were  healed."     He  was  made  sin  for  us,  a  curse 


160  JUSTIFICATIOX    BY   FAITH. 

for  US,  that  we  mig^ht  be  the  ris^hteousness  of 
God  in  him.  By  his  own  blood,  he  entered  in 
once  into  the  holy  place,  having  obtained  eter- 
nal redemption  for  iis.  This  obedience  of 
Christ  unto  death,  whereby  he  made  a  full 
satisfaction  to  the  law,  in  regard  to  its  penalty, 
is  known  in  theology  as  his  passive  obedience  ; 
and  to  this  we  owe  the  remission  of  our  sins. 

(b)  The  Lord  Jesus  Christ,  for  our  sakes, 
fully  obeyed  the  precept  of  the  law.  This  is 
what  the  law  demanded  of  the  creature,  to  con- 
stitute a  title  to  the  rewards  of  life.  The  infi- 
nite dignity  of  the  Mediator  caused  his  obedi- 
ence, though  rendered  in  time,  a  satisfaction  to 
the  law  more  glorious  and  acceptable  than  the 
perfect  obedience  of  all  his  people  could  have 
been.  And  it  is  quite  as  just  and  reasonable  as 
what  we  have  been  considering.  Yet,  while  all 
who  admit  a  proper  atonement  agree  that  the 
sufferings  and  death  of  Christ  were  in  order  to 
the  remission  of  our  sins,  there  are  many  who 
deny  that  the  personal  holiness  of  Christ,  and 
his  subjection  to  the  precept,  had  any  similar 
intention.  This  is  truly  surprising,  when  we 
consider  that  it  was  no  less  necessary  that  the 


JUSTIFICATION    BY   FAITH.  161 

precept  should  be  fulfilled  in  order  to  life,  than 
that  the  penalty  should  be  endured  in  order  to 
pardon.  Indeed,  if  the  law  demands  one  thing 
more  than  another,  it  is  obedience.  If  any  repa- 
ration is  to  be  made,  we  might  exi)ect  it  to  be 
the  reparation  of  due  performance.  The  acts  of 
the  Surety,  in  what  he  did,  are  as  available  for 
us,  as  his  jDains  in  what  he  suffered.  Even  his 
sufferings  are  inlcuded  under  the  name  of  obe- 
dience— he  was  "  obedient  unto  death,  even  the 
death  of  the  cross."  It  was  to  be  expected  that 
our  Surety  should  fulfil  for  us  all  the  demands 
of  the  law,  as  well  preceptive  as  punitive.  It 
is  undeniable  that  the  Lord  Jesus  Christ  was 
made  under  the  law,  that  he  subjected  himself 
to  it,  and  actually  fulfilled  it.  It  is  reasonable 
to  conclude  that  acts  so  important,  included  in 
his  mediatorial  life,  were  a  part  of  his  surety- 
ship, and  were  rendered  on  our  behalf  And 
unless  these  acts  are  the  ground  of  our  accept- 
ance, we  must  resort  to  our  own  acts  for  this 
end.  But  the  letter  of  the  Scriptures  on  this 
point  is  too  plain  to  be  mistaken.  The  obedi- 
ence of  Christ  is  expressly  declared  to  be  the 
ground  of  our  acceptance,  and  the  sufferings  of 


162  JUSTIFICATION   BY   FAITH. 

Christ  are  but  a  part  of  that  obedience,  and 
receive  this  name  only  in  a  secondary  sense. 
He  is  the  Lord  our  Righteousness.  He  is  made 
of  God  unto  us  "  righteousness."  And  in  terms 
Avhich  baffle  all  the  ingenuity  of  opjDosers,  we 
are  told,  that  "  as  by  one  man's  disobedience 
many  were  made  sinners,  so  by  the  obedience 
of  one  shall  many  be  made  righteous."  It  is 
this  which  is  called  the  active  obedience  of 
Christ ;  and  these  two  taken  together,  the 
active  and  the  passive  obedience,  constitute 
that  one  righteousness  which  is  the  sole  meri- 
torious ground  of  our  acceptance.  What  he 
did,  and  what  he  suffered,  are  but  one  object  in 
the  sight  of  the  law ;  a  glorious  righteousness, 
with  which  we  are  graciously  invested ;  wrought 
out  by  our  Head,  in  our  nature,  but  deriving 
infinite  value  from  the  hidden  fountain  of  the 
Godhead. 


2.  Havino;  learned  what  this  rio-hteousness 
is,  the  remaining  question  is.  How  it  becomes 
ours.  It  does  not  avail  for  all,  for  some  are 
never  justified.  The  explanation  is,  that  this 
righteousness  is  made  over  to  those  who  be- 


JUSTIFICATIOX    BY    FAITH.  If} 3 

lieve,  and  immediately  upon  their  believing. 
Hence  it  is  called  "  the  rio^iiteousness  of 
f^iitli "  ;  the  ^'  righteousness  ^vhich  is  of  faith  " ; 
the  "righteousness  of  God  Ly  faith  of  Jesus 
Christ " ;  and  we  are  repeatedly  said  to  be 
"justified  by  faith."  These  declarations  are  too 
numerous  and  too  explicit  to  leave  room  for 
doubt,  except  as  to  the  place  which  faith  occu- 
pies in  justification.  And  here  arises  a  class 
of  theologians,  who  teach  that  the.  very  act  of 
fiiith  is  reckoned  to  our  account,  instead  of  the 
ricchteousness  of  our  works.  Thev  conceive 
that  they  find  some  colour  for  this  statement  in 
such  texts  as  these  :  "  To  him  that  worketh  not, 
but  believeth  on  him  that  justifieth  the  ungodly, 
his  faith  is  counted  for  righteousness."  "  Faith 
was  reckoned  to  Abraham  for  rifirhteousness." 
But  if  we  carefully  examine  the  reasoning  of 
the  apostle  in  these  places,  we  shall  find  his 
meaning  to  be,  that  justification  is  a  matter  not 
of  working,  but  of  believing ;  in  other  words, 
that  it  is  gratuitous.  In  his  argument,  to  say 
that  justification  is  by  faith,  is  the  same  as  to 
say  that  it  is  a  matter  of  grace  ;  and  his  ol>ject 
being   to   prove   that   Abraham   was   justified 


164  JUSTIFICATION    BY    FAITH. 

without  works,  lie  cites  tlie  declaration  that  he 
was  justified  by  faith. 

Nothing  short  of  perfection  can  justify.  To 
suppose  any  such  commutation  in  the  demands 
of  the  law  as  should  receive  the  act  of  heliev- 
iiig  in  place  of  other  acts  of  obedience,  is  to 
annul  the  apostle's  argument,  and  the  whole 
method  of  grace  is  simply  the  substitution  of 
one  work  in  place  of  all  the  rest ;  and,  strange 
to  say,  it  is  assumed  to  get  rid  of  the  substitu- 
tion of  Christ  for  his  people.  The  act  of  be- 
lieving is  of  course  a  work,  and  as  such  is  de- 
manded by  the  law ;  but  as  such  it  is  also 
excluded  by  the  Gospel.  The  very  gratuitous- 
ness of  the  salvation  is  vacated  by  considering 
faith  as  the  ground  of  acceptance.  Faith  has 
indeed  a  value,  which  shall  be  pointed  out,  but 
one  which  renders  this  supposition  unnecessary. 
All  the  cogent  reasoning  of  the  apostle  against 
justification  by  works  bears  in  full  force  against 
justification  by  faith  considered  as  a  work.  He 
most  carefully  distinguishes  faith  from  the  right- 
eousness which  is  received  by  it.  That  which 
justifies  must  be  a  perfect  satisfaction  to  the 
law,  which  faith  is  not.     If  faith  is  the  ground 


JUSTIFICATION    BY    FAITH.  165 

of  our  acceptance,  we  are  justified  without  any 
satisfaction  of  tlie  law ;  unless  we  say  that  it  is 
satisfied  by  the  obedience  of  Christ,  which,  in- 
deed, is  most  true  ;  but  then  the  imputation  of 
the  act  of  faith  is  more  than  needless.  To  sup- 
pose the  apostle,  in  the  very  discourses  in  which 
he  is  reasonino^  aojainst  all  ris^hteousness  of  our 
own,  to  represent  the  act  of  faith  as  set  to  the 
sinner's  account  in  lieu  of  obedience,  is  absurd 
in  no  ordinary  degree. 

These  reasons  go  far  to  set  aside  the  kindred 
error,  that  we  are  justified  by  faith,  because  it 
is  considered  as  the  root  and  principle  of  all 
obedience.  Faith  is  here  regarded  as  inchoate 
obedience.  This  is  justification  by  works  under 
the  name  of  faith.  The  supposition  destroys  at 
a  blow  the  gratuitousness  of  salvation.  It  is 
only  a  refined  righteousness  of  works.  It  is  as 
much  our  own  righteousness,  as  w^orks  are  our 
own  righteousness.  It  is  a  payment  of  the 
debt,  in  a  difterent  denomination.  Nothing  can 
be  plainer,  than  that  in  every  declaration  that 
we  are  justified  by  faith,  there  is  involved  a  de- 
nial of  our  justification  by  any  thing  proceed- 
ing from  ourselves.    Does  Paul  say  that  "  boast- 


1G6  JUSTIFICATION    BY    FAITH. 

ing  is  excluded  "  ?  "  By  what  law  ? "  "  By  tlie 
law  of  faith."  Does  he  say  that  Abraham  was 
justified  by  faith  ?  He  adds  :  "  Now  to  him 
that  worketh  not,  ....  but  believeth  on  him 
that  justifieth  the  ungodly,  his  faith  is  reck- 
oned." And  such  is  the  irreconcilable  opposi- 
tion between  faith  and  works,  as  justify  ins:, 
that  Paul  assumes  it  as  a  maxim,  that  "  the  law 
is  not  of  faith,  but  the  man  that  doeth  them 
shall  live  in  them." 

It  is  undoubtedly  true,  that  faith  worketh 
by  love,  and  that  love  is  the  fulfilling  of  tlie 
law,  and  consequently  that  faith  is  the  principle 
of  all  obedience.  It  is  also  true  that  no  faith 
but  that  which  is  operative  justifies ;  but  it 
does  not  derive  its  power  to  justify  from  its 
fruitfulness.  Indeed,  the  assumption  is  a  covert 
method  of  bringing  in  inherent  justification. 

The  Scripture,  in  sjieaking  of  justification^ 
passes  very  lightly  over  the  act  of  believing,  as 
if  not  to  ascribe  to  it  a  substantive  part  in 
the  work ;  always  introducing  it  as  a  sign  and 
proof  of  the  freeness  of  the  benefit,  and  always 
as  the  channel  for  communicating:  somethin^j- 
higher.     It  is  this  view  which  we  should  accus- 


JUSTIFICATION    BY    FAITH.  167 

torn  ourselves  to  take.  Faitli  is  simply  instru- 
mental and  receptive.  It  is  the  liaiid  stretclied 
fortli  to  receive  an  infinite  bounty,  namely,  the 
perfect  rigliteousness  of  tlie  Lord  Jesus  Christ. 
Its  whole  office  is  discharged  when  it  brings  the 
sinner  into  connection  with  that  rii2:hteousness, 
to  which  he  would  otherwise  have  no  claim. 
Being  a  j)ersuasion  of  God's  mercy,  an  acquies- 
cence in  God's  plan,  involving  a  despair  of  our 
own  strength,  and  an  acknowledgment  of  free 
grace,  faith  is  above  all  other  exercises  fitted  to 
exclude  the  pretence  of  merit,  and  to  exalt  the 
riches  of  Christ.  The  moment  a  sinner  be- 
lieves, he  is  justified.  It  is  of  all  things  the 
furthest  from  his  thoughts  that  this  act  consti- 
tutes any  claim ;  he  scarcely  makes  it  an  object 
of  attention  ;  his  soul  is  absorbed  in  the  infinite 
object  which  it  apprehends.  Yet  at  this  point 
of  time  the  righteousness  of  Christ  becomes  his 
own ;  and  it  becomes  so,  because  faith  unites 
him  to  the  Surety.  This  is  the  secret  of  its 
power.  It  establishes  the  communication  witli 
the  source  of  merit.  He  is  thenceforth  in 
Christ,  and  the  rio^hteousness  of  God  in  him. 
Being  one  with  Christ,  he  possesses  in  the  eye 


168  JUSTIFICATION   BY   FAITH. 

of  the  law  the  acts  and  merits  of  Lis  Head. 
These  are  no  longer  the  righteousness  of  an- 
other infinitely  removed  from  him,  but  of  one 
with  whom  he  has  become  indissolubly  con- 
nected. The  oneness  is  so  complete,  that  it  is 
likened  to  the  unity  of  the  Father  and  the  Son. 
On  the  page  of  God's  awful  account  are  written 
all  the  enormous  debts  of  his  people ;  but  on 
the  other  page  God's  own  hand  has  written,  in 
letters  of  blood,  the  payment  of  his  Son.  God 
is  pleased  to  regard  the  righteousness  of  the 
Head  as  the  righteousness  of  the  members. 
Nor  is  there  error  or  deception  in  such  a  reck- 
oning. This  righteousness,  though  not  ren- 
dered by  ourselves,  is  rendered  for  us  by  one 
who  is  our  Surety ;  and  "  we  are  members  of 
his  body,  of  his  flesh,  and  of  his  bones."  "  We 
are  not  declared  righteous  in  ourselves,  which 
would  be  false,  but  in  Christ,  which  is  most 
true."  *  "  God  does  not  judge  that  we  in  our 
own  persons  have  rendered  this  righteousness, 
which  is  false ;  but  that  Christ  has  so  falfilled 
it  for  us,  that  we  may  justly  be  invested  with 
his  merit :  which  is  so  true,  that  it  is  the  sum 
of  the  whole  Gospel. "f      It  was  rendered  for 

*  Turret ine.  f  WitsliK. 


JUSTIFICATION   BY   FAITH.  169 

no  other  purpose.  The  law  made  no  demand 
of  it,  except  for  this  purpose.  The  Son  of  God 
became  incarnate,  to  render  it.  He  was  under 
no  obligation,  except  the  obligation  of  his  peo- 
ple. When  he  bowed  under  the  law,  it  was 
the  world  of  elect  sinners  which  bowed.  "  If 
one  died  for  all,  then  all  died.''  The  infinite 
Judge  does  not  merely  accept  it :  he  devised  it. 
It  was  the  very  thing  which  from  all  eternity 
he  contemplated,  as  the  most  glorious  satisfac- 
tion to  the  law ;  it  would  be  the  height  of  pre- 
sumptuous scruple,  for  us  to  find  fault  with  it. 
And  all  heaven  rejoices  in  beholding  a  glorious 
body  of  saints,  so  united  to  the  Messiah,  that 
every  act  of  his  redounds  to  their  salvation. 

It  is  a  view  of  the  subject  which  avoids 
many  difficulties  and  anticipates  many  objec- 
tions. The  union  of  believers  with  Christ  is 
the  ground  of  their  receiving  his  righteousness. 
That  is  set  to  their  account  which  has  become 
theirs  by  this  gracious  connection.  This,  and 
no  more,  is  what  we  mean  by  the  imputation 
of  Chi'ist's  righteousness.  Instead  of  an  arbi- 
trary ascription  to  us  of  something  contrary  to 
fact,  as  our  adversaries  allege,  it  is  God's  be- 
8 


170  JUSTIFICATION   BY   FAITH. 


holding  us  as  intimately  connected  with  tlie 
Gi'eat  Surety.  The  obedience  whicli  lie  ren- 
dered was  rendered  by  him  in  our  nature  in 
our  name,  and  as  our  covenant  head.  It  was 
in  its  very  intention  that  it  should  be  regarded 
as  ours.  It  had  no  other  intention.  Faith  com- 
pletes  the  union,  long  contemplated  in  the  cove- 
nant, and  thenceforth  God  regards  the  believer 
no  longer  in  himself,  but  in  Christ,  and  the 
Church  of  elect  saints  as  the  body  of  Christ, 
invested  with  his  righteousness. 

From  what  has  been  said,  it  is  apparent 
that  justification  is  instantaneous.  The  notion 
of  progressive  justification  is  inseparable  from 
the  tenet  of  inherent  righteousness.  At  every 
moment  the  soul  is  either  condemned  or  ab- 
solved, either  unrighteous  or  righteous.  It  is 
equally  apparent  that  the  favourite  Antinomian 
notion  of  eternal  justification,  is  unscriptural. 
The  covenant  counsels  of  the  Godhead  and  the 
purpose  to  justify,  were  indeed  from  eternity, 
but  the  act  of  justification  takes  place  in  time. 
Neither  can  we  say  that  actual  justification  en- 
sued immediately  upon  the  accomplishment  of 
the  satisfaction  by  the  Lord  Jesus.    For  although, 


JUSTIFICATION    BY   FAITH.  I7l 

at  that  instant,  tlie  righteousness  was  complete, 
it  was  not  yet  applied  to  those  for  whom  it  was 
intended ;  because,  as  we  have  seen,  this  appli- 
cation is  founded  on  the  union  of  believers  to 
Christ,  w^hich  had  not  yet  taken  place  in  regard 
to  all.  The  moment  of  justification  is  the  mo- 
ment of  believing :  in  the  order  of  time,  it  is 
therefore  identical  with,  the  moment  of  effectual 
calling.  This  appears  from  all  those  expressions 
which  speak  of  believers  as  having  been  under 
condemnation  and  wrath,  as  passing  from  dark- 
ness to  light,  from  enmity  to  friendship,  from 
death  to  life.  In  regard  to  holy  men  who  lived 
under  the  Old  Testament,  they  were  united  by 
faith  to  a  Redeemer  not  yet  incarnate,  and  jus- 
tified by  a  righteousness  yet  to  come. 

At  this  blessed  moment  of  justification,  the 
sinner  is  at  once  admitted  to  the  favour  of  God. 
He  is  accepted  as  righteous.  The  law  is  as 
fully  satisfied  witb  regard  to  him,  as  if  he  had 
never  sinned.  The  righteousness  of  Christ  is 
now  his  rio-hteousness.  He  can  no  more  come 
into  condemnation,  than  Christ  can  come  into 
condemnation.  He  is  delivered  from  the  guilt 
and  penalty  of  all  his  sins.     With  regard  to 


172  JUSTIFICATION   BY   FAITH. 

sins  wliicli  lie  may  liereafter  commit,  lie  is  not 
indeed  pardoned;  because  it  would  be  incon- 
gruous to  say  tliat  sins  are  pardoned  before  tliey 
are  committed;  but  God  lias  graciously  ac- 
cepted tlie  rigliteousness  of  Christ,  even  in 
respect  to  these,  and  in  process  of  time  pardon 
is  dispensed.  The  eflPect  of  this  grace  is  to 
remove  all  condemnation  and  all  punishment. 
That  sin  which  has  been  visited  on  the  Surety, 
will  not  be  visited  on  us.  The  afflictions  of 
this  life  are  not  legal  pains,  but  fatherly  trials 
and  corrections.  And  death  itself,  being  de- 
prived of  sin  which  is  its  sting,  and  the  la^sr 
which  is  its  strength,  is  despoiled  of  all  its 
punitive  force.  Here  is  a  change  of  state  so 
great,  that  it  is  amazing  even  to  him  who  expe- 
riences it.  The  absolving  act  is  not  in  every 
case  pronounced  to  the  soul  of  the  believer :  it 
is,  however,  sooner  or  later,  sealed  to  every  one 
by  the  Holy  Spirit.  But  the  vastness  of  its 
import  will  not  be  appreciated  by  any,  until 
the  time  of  the  general  judgment,  when,  before 
the  assembled  universe,  the  Judge  shall  acquit 
his  people  as  a  body,  and  welcome  them  to  the 
joy  of  their  Lord. 


JUSTIFICATION   BY   FAITH.  173 

Sucli  is  the  doctrine  of  the  Bible  on  this 
important  subject ;  and  if  my  endeavour  has 
been  successful,  I  have  shown  that  justification 
is  a  forensic  term,  expressing  an  act  of  God  by 
which  he  accepts  a  sinner  as  righteous  in  the 
sight  of  the  law ;  that  the  best  obedience  of 
the  sinner,  even  in  his  renewed  state,  is  insuffi- 
cient for  this  end ;  that  we  are  justified  with- 
out w^orks,  and  that  the  works  thus  excluded 
are  not  merely  ceremonial  works,  nor  works 
WTought  in  unbelief,  but  all  works  w^hatever ; 
that  the  righteousness  which  justifies  us  is  that 
of  our  Divine  Mediator,  consisting  of  what  he 
did  and  what  he  suffered ;  that  this  righteous- 
ness becomes  ours  upon  our  believing  ;  that  the 
efficacy  of  faith  does  not  arise  from  the  act  of 
believing  being  imputed  in  lieu  of  obedience, 
nor  from  faith  viewed  as  the  source  of  all  obe- 
dience, but  from  its  uniting  us  with  the  Lord 
Jesus  Christ ;  that  in  consequence  of  this  union, 
the  acts  of  the  Redeemer  are  considered  as  the 
acts  of  his  people,  which  is  otherwise  called  the 
imputation  of  his  righteousness ;  and  that  hence 
the  believing  sinner  receives  the  absolute  remis- 
sion of  all  his  sins,  with  a  right  to  eternal  sal- 
vation. 


174  JUSTIFICATION    BY    FAITH. 

Two  reflections  will  sum  up  our  discussion 
of  tlie  subject,  and  will  at  tlie  same  time  be  a 
reply  to  objections  wliicli  some  think  formidable. 

1.  The  first  is,  that  justification  by  faith  is 
gratuitous  justification.  From  beginning  to  end, 
the  work  of  salvation  is  of  grace.  And  it  is 
futile  to  object  that  this  grace  is  impaired  by 
the  satisfaction  rendered  to  the  law.  The  debt 
which  we  owed  is  indeed  paid,  but  not  p'aid  by 
us.  The  means  of  paying  it  is  freely  given  us 
by  God.  He  who  places  in  the  hands  of  an 
insolvent  debtor  the  amount  which  shall  dis- 
charge all  his  liabilities,  does  not  thereby  lessen 
the  obligation  of  the  person  relieved.  Our  own 
part  in  justification  is  merely  receptive.  It  is 
not  our  own  works  or  even  our  own  faith  which 
is  the  ground  of  our  acceptance.  And  though 
the  law  is  fully  satisfied,  and  the  debt  cancelled, 
it  is  done  by  a  gracious  gift  to  us;  and  a  gift 
from  the  hand  of  Almighty  God.  The  oftended 
Judge  is  he,  by  whom  the  propitiation  is  de- 
vised, applied,  accepted,  and  perfected.  This 
is  deeply  impressed  on  the  heart  of  the  rejoicing 
believer.     The  more  clearly  he  views  the  right- 


JUSTIFICATION  BY  FAITH.  175 

eousness  of  the  Surety  as  the  basis  of  all  his 
hope,  the  more  humbly  does  he  acknowledge 
that  his  salvation  is  all  of  grace.  The  doctrine 
is  abasing  to  human  pride  and  exalting  to  the 
riches  of  Divine  favour.  And  we  may  confi- 
dently appeal  to  experience  to  show  that  none 
have  been  more  constant  in  praise  of  free  grace, 
than  those  w^ho  behold  it  manifested  in  the  im- 
putation of  perfect  righteousness. 

2.  The  belief  of  justification  by  faith  tends 
to  personal  holiness.  In  answer  to  the  objec- 
tion of  adversaries,  we  maintain  that  the  obli- 
gations to  obedience  are  not  weakened,  but  con- 
firmed. He  who  expects  justification  in  this 
way,  so  expects  it,  for  the  very  reason  that  his 
conviction  is  so  strong  of  the  eternal  obligation 
of  the  law,  which  could  not  relax  one  jot  or 
tittle  of  its  claim,  without  satisfaction.  He 
connects  with  this  such  a  sense  of  the  evil  of 
sin,  as  can  be  produced  only  by  seeing  it  visited 
on  the  holy  Son  of  God.  He  sees,  as  none  oth- 
ers see,  the  dreadful  nature  of  its  punishment. 
He  sees,  as  no  others  can  see  it,  the  infinite 
purity  of  the  Divine  character.  But  especially 
he  feels  the  obligation  of  gratitude,  for  the  free 


176  JUSTIFICATION   BY   FAITH. 

compassion  and  infinite  love  of  God,  so  as  to 
have  a  motive  to  obedience  wMdi  is  tlie  strong- 
est possible.  Every  view  whicli  lie  takes  of  the 
mediatorial  work  and  suffering,  affords  a  fresh 
inducement  for  him  to  live  no  longer  unto  him- 
self, but  unto  him  who  loved  him,  and  gave 
himself  for  him.  Consequently,  the  history  of 
the  Church  shows  that  Gospel  morality  has 
most  flourished  where  this  doctrine  has  been 
preached.  To  which  side  shall  we  look  for 
strictness  in  observing  the  law  of  God — to  the 
Romish  body,  where  human  merit  was  trium- 
phant, or  to  the  churches  of  the  Reformation  ? 
Where  shall  we  go  to  find  poignant  convictions 
of  sin — to  the  assemblies  where  human  merit 
is  exalted,  or  to  those  where  free  salvation  is 
proclaimed  ?  What  charge  was  ever  more  vio- 
lently brought  against  our  forefathers,  than  the 
charge  of  undue  scrupulosity  and  pharisaical 
punctilio?  To  what  class  of  preachers  do 
worldly  people  attach  themselves — to  those 
who  make  every  thing  of  morals,  or  to  those 
who  preach  the  righteousness  of  Christ?  By 
whose  labours  are  great  reformations  wrought, 
and  extensive  awakenings  produced,  if  not  by 


JUSTIFICATION   BY    FAITH.  1^7 

that  of  tlie  defenders  of  a  gracious  justifica- 
tion ? 

Are  any  disposed  to  say,  tliat  a  doctrine  can- 
not be  true,  whicli  is  open  to  such  an  objection  ? 
We  answer,  the  misrepresentation  is  as  old  as 
Paul  himself.  The  truth  was  misconstrued  even 
in  a^DOstolic  times.  "  What  shall  we  say,  then  ? 
Shall  we  continue  in  sin,  that  grace  may  abound  ? 
God  forbid."  The  identity  of  the  objection  in- 
fers identity  of  doctrine.  And  we  may  reply, 
as  Paul  replied,  "  How  shall  we  that  are  dead 
to  sin,  live  any  longer  therein  ? " 

We  may  go  further,  and  say,  that  of  all 
means  for  promoting  personal  holiness,  there  is 
none  more  efficacious  than  the  steady  and  ajQfec- 
tionate  contemplation  of  the  very  truth  which 
has  now  been  presented.  It  is  when  we  behold 
our  blessed  Saviour  suffering  for  us,  and  obey- 
ing for  us,  that  our  self-devotion  rises  to  its 
height.  Draw  your  motives,  beloved  brethren, 
from  the  cross  of  Christ.  Your  obedience  will 
then  have  a  perennial  spring.  Instead  of  being 
a  cold  observance,  it  will  be  the  outo-oino-  of  a 
melted,  broken  heart.  The  more  free  you  feel 
yourself  from  the  law  as  a  covenant  of  works. 


178  J UHTIFICATION    BY    FAITH. 

the  more  A\dll  you  feel  it  to  be  a  delightful  yoke 
as  a  rule  of  life.  The  more  you  feel  disen- 
thralled from  the  bondage  of  sin,  the  hardest 
of  all  masters,  the  more  will  you  exult  in  the 
service  of  a  gracious  Lord.  And  if  ever  the 
insidious  adversary  should  abuse  your  minds 
by  Antinomian  suggestions,  you  will  answer  his 
seductive  argument,  as  it  is  answered  by  the 
apostle  :  "  What  then  ;  shall  we  sin,  because 
we  are  not  under  the  law,  but  under  grace? 
God  forbid.  Know  ye  not  that  to  whom  ye 
yield  yourselves  servants,  his  servants  ye  are  ? 
But  God  be  thanked,  that  ye  were  the  servants 
of  sin,  but  being  made  free  from  sin,  ye  became 
the  servants  of  righteousness,  having  your  fruit 
unto  holiness,  and  the  end  everlasting  life." 


VII. 

FAITH  ESTABLISHING  THE  LAW. 


FAITH  ESTABLISHING  THE  LAW. 


Romans  iii.  31. — "  Do  we  then  make  void  the  law  through 
faith  ?     God  forbid :  yea,  we  establish  the  law." 


There  are  times  in  every  Christian  experi- 
ence wlien  it  "becomes  a  question  for  the  soul 
liow  to  reconcile  free  salvation  with  the  con- 
tinual prescription  of  good  works.  Both  are 
very  clearly  set  forth  in  Scripture.  We  are 
said  to  be  justified  freely  by  his  grace,  without 
the  works  of  the  law,  and  we  are  commanded  to 
be  perfect  as  our  Father  who  is  in  heaven  is 
perfect.  One  passage  tells  us  that  by  the  deeds 
of  th«  law  shall  no  flesh  living  be  justified,  and 
another  passage  tells  us  that  without  holiness 
no  man  shall  see  the  Lord  The  chief  of  sinners 
is  invited  to  be  saved  by  him  who  justifieth  the 
ungodly  ;  and  the  pure  in  heart  are  blessed,  be- 


182  FAITH    ESTABLISHING    THE    LAW. 

cause  they  shall  see  God.  Now,  while  a  cap- 
tious and  half-learned  mind  will  seize  on  these 
as  discrepances,  if  not  contradictions,  and  thus 
discredit  the  Word  of  God,  the  wise  and  rev- 
erent inquirer  will  fall  back  upon  a  maxim  as 
modest  as  it  is  reasonable,  by  means  of  which 
to  solve  the  problem,  or  at  least  to  prepare  the 
elements  of  a  solution.  It  is  this :  In  all  com- 
munications from  a  high  source,  apparent  incon- 
sistencies must  be  ascribed  to  the  want  of  suffi- 
cient knowledge  in  our  o^^ai  minds.  In  the 
world  of  grace,  as  in  the  world  of  nature,  we 
must  sometimes  sit  down  and  wait  for  more  light. 
Common  reason  will  presume  that  in  a  book 
not  only  accepted  by  the  Catholic  belief  of  all 
Christian  ages,  but  established  by  irrefragable 
proof  as  authentic  and  inspired,  there  can  be  no 
real  contradictions.  It  is  far  more  easy  for  a 
sound  reasoner  to  believe  that  he  is  himself  in 
the  dark,  than  to  believe  that  Holy  Scripture 
contains  propositions  which  are  irreconcilable. 
It  is  more  likely  that  any  given  set  of  words 
admits  of  another  interpretation  than  that  books 
penned  and  published  by  men  of  shrewdness,  to 
say  no  more,   should  assert  diametrical  oppo- 


FAITH    ESTABLISHING    THE    LAW.  1^:3 

sites.  It  is  more  likely  that  a  single  text,  or  a 
few  texts,  should  be  obscure,  than  that  the  con- 
current lio:hts  of  the  whole  record  should  be  de- 
ceptiv^e.  All  which  brings  us  safely  and  surely 
round  to  the  divine  principle  of  interpretation, 
viz. :"  the  proportion  of  faith."  Rom.  xii.  6. 
All  divine  doctrine  goes  by  a  sacred  analogy. 
If  seemins:  irreo:ularities  in  the  motions  of  Mars* 
led  Kepler  to  doubt  the  universal  exposition  of 
circular  planetary  orbs  which  belonged  to  as- 
tronomy even  as  reformed  by  Copernicus  ;  much 
more  may  inconsistency  with  the  "  analogy  of 
faith,"  or  the  concurrent  teaching  of  all  Scrip- 
tures lead  us  to  doubt  our  exposition  of  phrases 
however  literal  or  natural  these  may  seem.  To 
give  one  instance  out  of  thousands,  it  is  thus 
we  dispose  of  all  tliose  passages  which  asmbe 
bodily  parts  and  passions  to  the  Infinite  and 
Unchangeable  Spu*it.  In  like  manner,  huml^le 
piety,  here  sustained  by  sound  philosophy,  ^vill 
conclude  that  the  seeming  contradictions  of 
Scripture  concerning  salvation  without  works, 
and  salvation  with  works,  admit  of  being  per- 
fectly harmonized. 

*  Encv.  Brit.  iii.  739. 


184  FAITH    ESTABLISHING    THE    LAW. 

It  is  a  great  encouragement  to  think  that 
we  have  lighted  on  a  true  interpretation  of 
Scripture  when  we  find  such  interpretation  as- 
sailed by  the  same  objections  which  assailed  the 
original  scriptural  statement.  For  example,  we 
interpret  Paul  as  teaching  that  as  the  procuring 
cause  of  a  sinner's  acceptance  with  God,  his 
works,  doings,  righteousness,  and  merits  have 
no  validity  ;  that  pardon  and  title  to  life  are  re- 
ceived by  believing  and  not  by  doing ;  and  that 
justification  is  a  gratuitous  act  of  God,  so  far  as 
our  obedience  is  concerned,  while  in  regard  to 
the  Mediator,  it  is  founded  on  the  obedience 
unto  death  of  the  Divine  Substitute.  This  is 
what  we  derive  from  the  Epistle  to  the  Eomans. 
Now,  the  doctrine  thus  derived  is  met  with  an 
objection  of  this  sort :  You  thus  destroy  the  mo- 
tive to  holy  obedience  and  relax  the  binding 
stress  of  law.  I  say,  it  is  encouraging  to  our  in- 
terpretation of  the  passage  in  Paul  to  know  that 
in  Paul's  life  time  the  same  objection  was  made 
to  his  own  words.  He  had  been  saying,  iii.  28, 
that  "  a  man  is  justified  by  faith  without  the 
works  of  the  law."  What  is  the  kind  of  objec- 
tion which  Paul  anticipates  and  precludes  ?     It 


FAITH    ESTABLISHING    THE    LAW.  185 

is  that  by  so  teacliing  he  vacates  the  law,  verse 
31,  "  Do  we  then  make  void  the  law  through 
faith  ?  God  forbid,  yea,  we  establish  the  law." 
But  this  is  the  very  objection  which  in  our  own 
day  is  made  against  our  j)reaching  of  a  free 
GosjDel.  It  is  therefore  our  encouragement  to 
believe,  that  this  free  Gospel  is  the  identical 
Gospel  which  w^as  taught  by  Paul. 

I  desire  to  treat  this  part  of  Christian  doc- 
trine in  its  relation  to  individual  experience, 
and  the  case  of  those  who  are  about  to  pass, 
or  who  have  already  passed,  from  death  unto 
life.  The  high  and  glorious  doctrines  of  the 
Pauline  theology  never  seem  so  self  evidencing, 
and  so  precious,  as  when  they  are  brought  into 
apj)osition  with  the  repentant  soul,  and  when 
they  are  used  as  instruments  in  the  hand  of  the 
Spirit,  for  converting  the  soul  to  God.  If,  leav- 
ing the  schools  of  divinity,  we  proceed  to  inves- 
tigate this  matter  in  the  light  of  inward  experi' 
ence,  we  shall  find  ourselves  greatly  aided.  Di- 
vine  theology  was  not  sent  down  from  heaven 
to  be  treated  with  dialectical  nicety,  or  reduced 
to  formulas  as  dry  as  the  bones  on  the  anato- 
mist's table.      Taking  our   position,  therefore, 


186  FAITH    ESTABLISHING    THE    LAW. 

among  new  converts,  we  lend  our  ear  to  the  ob- 
jection, that  he  who  believes  himself  justified 
without  some  personal  obedience  to  render,  pro- 
ceeds as  if  the  law  were  nullified.  Let  us  go 
with  this  allegation  into  the  court  of  religious 
consciousness.  It  is  charged  that  this  lately 
forlorn  sinner,  who  just  now  stood  trembling 
before  the  tribunal  of  divine  justice,  and  who 
has  just  heard  the  gracious  Judge  pronounce  his 
free  acquittal,  is  released  from  all  obligation, 
disposition,  and  motive.  Now,  if  this  objection 
were  well  taken,  it  would  conclude  not  only 
agcainst  the  evansrelical  scheme,  but  ao-ainst 
Christianity  itself ;  inasmuch  as  the  declarations 
complained  of  are  inseparable  from  the  book  and 
appear  in  all  their  fulness  on  its  face.  The  ethi- 
cal reason  is  final  and  overwhelming — that 
what  is  immoral  is  not  of  God.  No  evidences 
for  Christianity  can  be  stronger  than  that  would 
be  against  it.  And  therefore  we  defend  Chris- 
tianity, not  by  showing  that  immorality  is  en- 
durable, but  that  Christianity  is  not  immoral, 
which  we  shall  now  make  obvious  in  the  case 
of  the  returning  sinner ;  following  the  very  or- 
der of  thought  in  the  objection,  which  denies 
obligation,  motive,  and  disposition. 


FAITH    ESTABLISHING    THE    LAW.  IgJ 

I.  Oblio^ation.     The   believi:ng  sinker  ad- 

MITS    AIS^D    AVOWS    HIS    OBLIGATION   TO    OBEY   THE 

LAW  No  truly  converted  man,  at  the  time  of 
his  conversion,  has  loAver  thoughts  of  duty  than 
before,  but  altogether  higher.  At  no  moment 
of  his  life  has  he  had  such  a  vie^v  of  justice  and 
legal  demand  as  he  now  has.  His  apprehension 
of  the  infinite  Tightness  and  fitness  of  doing 
God's  will  is  greater  than  that  of  any  legalist  in 
the  world.  The  fact  that  the  legalist  hoj)es  by 
such  obedience  to  merit  life,  does  in  no  degree 
cause  him  to  have  higher  moral  convictions. 
Moral  convictions,  ^.  ^.,  convictions  of  the  Tight- 
ness or  wrongness  of  actions  are  not  dei^endent 
on  any  notions  of  merit  and  reward.  The  rec- 
titude, beauty,  and  binding  validity  of  the  law^ 
are  distinctly  view^ed  apart  from  its  sanctions. 
The  returning  and  now  believing  sinner  has  be- 
come convinced  and  ]3ersuaded  that  God,  for 
Christ's  sake,  is  his  reconciled  Father  and  ab- 
solving: Judo^e,  fore:ivino;  his  offences  and  receiv- 
ino^  him  to  favour  and  life  without  the  consider- 
ation  of  any  righteousness  of  his  own ;  but  the 
entire  transaction  as  the  ground  of  his  confi- 
dence and  peace  is  such  as  to  exalt  beyond  all 


188  FAITH    ESTABLISHING    THE    LAW. 

previous  experience  liis  estimate  of  holiness, 
justice,  law,  and  righteousness.  The  sinner  has 
fled  to  this  grace  of  salvation,  not  because  there 
was  no  claim  of  law,  but  because  the  claim  of  law 
was  immense.  He  has  rejoiced  in  this  surety, 
not  because  payment  was  superfluous,  but  be- 
cause he  had  nothing  to  pay.  He  has  escaped 
breathless  into  this  city  of  refuge,  not  because 
there  was  no  retribution,  but  because  the 
avenger  of  blood  was  at  his  heels.  Justice, 
justice,  it  was,  which  drove  him  to  grace.  Jus- 
tice, eternal  justice  it  is  which  still  abides.  It 
was  not  simple  fear,  but  contrition  which  im- 
pelled him  to  the  altar;  he  not  only  dreaded 
penalty,  he  also  had  remorse  for  sin ;  it  was 
more  than  wrath,  it  was  conscience  of  guilt, 
which  made  him  thirst  for  expiation.  Now, 
conscience  of  guilt  involves  approval  of  recti- 
tude, of  holiness,  and  of  law.  Pardon  of  sin, 
though  free,  tends  in  no  degree  to  lessen  ap- 
proval of  law  and  consequent  abhorrence  of 
sin. 

But  there  is  much  more  to  be  said  on  this 
head.  The  believing  sinner  admits  his  obliga- 
tion to  the  holy  law,  because  he  reads  that  obli- 


FAITH    ESTABLISHING    THE    LAW.  189 

gation  iu  tlie  very  method  of  redemption.  The 
method  is  one  of  substitution  and  vicarious 
atonement.  The  high  obligation  of  the  subject 
to  law  has  been  assumed  by  the  Son  of  God  in- 
carnate, acting  in  covenant  as  Mediator  and 
Sponsor.  What  was  it  that  made  the  soul  de- 
spair ?  It  was  sense  of  obligation.  What  was 
it  that  made  it  necessary  for  the  Word  to  be- 
come flesh  ?  It  was  obligation.  What  was  it 
that  caused  Jesus  to  obey  the  precept  and  en- 
dure the  penalty  ?  It  was  obligation.  Man 
must  die.  "  Die  he,  or  justice  must."  Divine 
justice  becomes  man,  and  dies  to  meet  the  obli- 
gation. In  the  stains  of  holy  blood  upon  the 
ignominious  tree,  upon  the  accursed  earth,  and 
upon  the  fair  cold  body  of  the  lovely  Redeemer, 
the  believing  sinner  reads,  as  in  letters  of  crim- 
son. Obligation,  Obligation.  This  is  a  matter 
of  experience.  All  true  penitents  find  it  so. 
Who  shall  affront  my  deepest  sensibilities  and 
holiest  apprehensions  of  generous  love,  by 
charging  that  this  my  view  of  gratuitous  re- 
demption by  the  blood  of  the  Cross  tends  to  di- 
minish my  conscientious  sense  of  duty  to  Him 
who  died  !    What  spectacle  in  heaven,  earth,  or 


190  FAITH    ESTABLISHING    THE    LAW. 

hell,  SO  magnifies  the  Law  as  the  spectacle  of 
Christ  expiring  in  the  tortures  of  law,  and  of 
vicarious  endurance  ?  The  faith  that  accepts 
this  as  redemption  accepts  it  also  as  the  grand 
testimony  of  obligatory  command.  Laying  my 
hand  on  the  head  of  the  sacrifice  to  Infinite  Jus- 
tice, I  thereby  declare,  as  nowhere  else,  my  obli- 
gation to  the  code  of  justice  which  demanded 
this  sanction.  He  whom  I  behold  dying  in 
pangs  and  blood  came  not  to  destroy  the  Law 
and  the  Prophets,  but  to  fulfil  them.  I  believe 
in  Him  who  is  the  end  of  the  law  for  righteous- 
ness unto  every  one  that  believeth.  And  my 
conviction  of  the  power  of  Law,  henceforth  and 
forever,  is  raised  to  its  acme  when  I  hear  the 
cry  of  consummation  from  those  lips,  "  It  is  fin- 
ished !  " 

II.  Motive.     The  BELiEvma  smisrEE,  m  his 

VERY  BELIEVING,  RECOGNIZES  THE  STRONGEST  MO- 
TIVES    TO     PERSONAL    HOLINESS.       ThcSC    motivCS, 

though  reducible  to  a  common  head,  apply  them- 
selves to  the  mind  with  the  distinctness  of  sepa- 
rate forces,  all  moving  it  to  obey.  Some  of  these 
arrange  themselves  under  the  heads  of  holy  ad- 


FAITH    ESTABLISHING    THE    LAW.  191 

miration  of  law,  sight  of  perfect  example,  and 
grateful  love.  1.  Hohj  admiration  of  GocVs  laiv 
is  a  powerful  motive  to  obey,  and  it  is  produced 
by  faitli ;  for  the  soul  in  believing  looks  forth 
on  the  Law  as  brightly  effulgent  in  the  plan  of 
redemption.  Proof  of  this  has  already  been 
given.  Admiration  of  the  law  is  admiration  of 
infinite  holiness,  which  is  admiration  of  God. 
This  is  immensely  more  operative  than  cold  ap- 
proval  of  moral  beauty  or  excellence  ;  it  takes  a 
wider  sweep ;  it  goes  nearer  the  primal  source 
of  all  ethical  relations ;  it  gathers  around  con- 
science the  kindling  fires  of  ascending  passion ; 
it  reflects  the  radiance  of  a  personal  glow  from 
the  face  of  Jesus  Christ,  who  is  our  law.  Per- 
sonal holiness  in  perfection  is  the  realization  of 
law.  Now,  personal  holiness  in  perfection  not 
only  is  apparent  in  Jesus  Christ,  but  is  most 
of  all  apparent  in  his  cross  and  passion.  That 
which  faith  apprehends  at  the  moment  of  the 
sinner's  conversion,  is  this  very  glory  of  God  as 
it  shines  in  the  face  of  Jesus  Christ.  The  ad- 
miration of  infinite  loveliness  can  never  rise 
higher  than  at  this  Cross ;  and  thus  the  very 
belief  which  makes  the  sinner  a  trophy  of  free 


192  FAITH    ESTABLISHING    THE    LAW. 

grace,  subjects  him,  at  the  same  time,  to  a  mo- 
tive of  obedience.    2.  The  sight  of  a  perfect  exam- 
ple brings  fresh  motive  to  holiness  before  the 
soul  that  believes.     The  power  of  example  is 
great  and  obvious.     Example,  as  additional  to 
mere  precept,  shows  us  several  distinct  objects : 
first,  the  beauty  of  holy  obedience  in  palpable 
action ;  secondly,  the  practicability  of  holy  obe- 
dience, and  thirdly,  the  manner  and  detail  of  holy 
obedience.     The  only  perfect  example  which  the 
world  has  seen  is  the  Lord  Jesus  Christ.     Of  his 
holiness  thus  exemplified  in  our  human  nature 
and  under  our  human  obligations,  the  crowning 
portions  are  in  his  atoning  work.     Never  did  he 
so  please  God  the  Father,  never  did  he  make 
manhood  so  lovely,  according  to  the  creative 
idea  of  the  Father ;  never,  in  other  words,  did  he 
radiate  the  splendours  of  so  great  a  holiness,  as 
when  he  sanctified  himself  in  that  offering,  and 
gave  up  his  life  for  his  people.     Of  this  work 
part  was  divine,  and  therefore  inimitable ;  but 
a  great  and  lovely  part  is  sublimely  exemplary. 
And  these  acts  and  sufferings  of  Christ,  this 
subjugation  and  oblation  of  his  innocent  and 
blessed  will,  this  atoning  obedience  unto  death, 


FAITH    ESTABLISHING    THE    LAW.  1^3 

are  the  very  object  of  saving  faitli,  tlie  very 
point  on  wliicli  the  soul  fixes  its  eye  in  believ- 
ing, the  very  motive  which  the  convert  to  free 
grace  has  to  obey  the  law  of  his  Redeemer. 
Shall  we  continue  in  sin  that  grace  may 
abound  ?  God  forbid !  how  shall  we  that  are 
dead  to  sin  live  any  longer  therein  ?  If  bap- 
tized into  Jesus  Christ  we  are  baptized  into  his 
death.  The  atoning  work,  which  frees  us  from 
condemnation,  wins  us  to  holiness  by  its  lofty 
example.  3.  Grateful  love  is  a  motive  to  obey 
the  law.  The  love  of"  Christ  constraineth  us, 
for  we  thus  judge,  that  if  One  died  for  all,  then 
were  all  dead,  and  that  he  died  for  all,  that  they 
which  live  should  not  henceforth  live  imto 
themselves,  but  unto  him  which  died  for  them, 
i.  e.^  should  obey.  Love  constrains.  Grateful 
love  constrains — and  to  obey !  O,  the  child- 
like simplicity  of  the  motive.  I  believe,  I 
love,  I  obey.  First  I  believe.  I  take  in  all 
the  wonderful  demonstration  of  Christ's  power 
and  willingness  to  save  me  freely.  I  lean 
on  it  for  my  hope.  Then,  in  this  very  instant 
of  believing  or  accepting  free  pardon,  I  love.  I 
love  my  redeeming  God.     And  thirdly,  I  obc}-. 


194  FAITH    ESTABLISHING    THE    LAW. 

for  as  obedience  is  love  in  act,  so  love  is  ob( 
dience  in  princi23le.  Tliis  golden  chain  bind 
the  sinner  at  his  believing  to  the  throne  o: 
Christ.  The  voice  of  his  Redeemer  says  :  If  y 
love  me  keep  my  commandments,  and  in  propoi 
tion  as  he  loves,  so  he  obeys.  Thus  the  sinne 
who  acts  upon  the  principle  of  free  grace,  doet 
while  he  exercises  the  faith  which  justifies  witl 
out  works,  recognize  the  strongest  motives  t 
personal  holiness,  even  the  motives  of  holy  ac 
miration  of  law,  sight  of  perfect  example,  an< 
grateful  love  to  Christ. 

III.  Disposition.     The  BELiEviijq^a  smNEE,  a 

HIS  BELIEVIKa,  AND  BY  ]\IEANS  OF  HIS  BELIEVINC 
IS  BROUGHT  IT^TO  A  DISPOSITION   TO  OBEY  THE  LA^ 

OF  God.  If  this  can  be  proved  it  must  entire! 
remove  the  objection,  of  which  the  whole  fore 
resides  in  the  allegation  that,  in  regard  to  thos 
who  hold  it,  the  doctrine  of  a  free  salvation  b 
faith  indisposes  to  holy  living.  What  we  mail 
tain,  on  the  contrary,  is  that  the  soul  which  s 
believes  in  gratuitous  redemption  is  at  the  sam 
moment  brought  into  a  state  most  favourable  t 
obedience.      Our  proof  of  this  respects  thre 


FAITH    ESTABLISHING    THE    LAW.  195 

particulars  :  the  posture  of  the  soul  in  believing^ 
the  nature  of  the  truth  helieved^  and  tlie  tender 
exercises  of  saving  repentance, 

1.  The  more  you  consider  it,  the  more  will 
you  perceive  that  no  condition  into  which  a 
human  soul  can  be  tlu^own  more  disjDoses  for 
the  rendering  of  obedience  to  God's  law  than 
that  in  which  such  a  soul  puts  forth  acts  of  be- 
lief in  the  Lord  Jesus  Christ.  This  will  be  evi- 
dent if  you  remark  the  precise  posture  of  the 
mind  in  helieving  a  Divine  record.  It  is  a  i)os- 
ture  of  inward  obedience.  It  is  a  state  of  sub- 
mission to  the  Great  Supreme.  Faith  is  obe- 
dience to  God  as  true,  just  as  right  offerings 
and  choices  are  obedience  to  God  as  holy  and 
sovereign.  So  near  akin  is  the  temper  of  be- 
lieving to  the  temper  of  obeying.  He  who  is 
ready  to  believe  is  at  the  same  time  ready 
to  obey.  Both  dispositions  flow  from  one 
and  the  same  spirit  of  self-surrender  or  grate- 
ful oblation  of  heart  to  God  in  Christ.  Both 
are  streams  from  the  same  fountain  of  prin- 
ciple opened  in  the  soul  by  the  regenerative 
power  of  the  sj)irit.  The  new  creature  acts 
in  both  these  parallel  lines  as  by  one  and  the 


196  FAITH    ESTABLISHING    THE    LAW. 

same  impulse,  believing  truth  and  performing 
duty. 

2.  How  the  disposition  to  obey  springs  up 
in  tlie  new  convert  will  be  further  manifest 
from  considering  the  nature  of  the  truth  believed. 
It  is  absurd  to  speak  of  belief,  unless  we  imply 
some  truth  to  be  believed.  Now,  the  particular 
truth  which  I  believe  when  I  "  receive  the 
atonement "  is  that  God,  for  Christ's  sake,  is 
reconciled  to  me,  a  sinner.  This  belief  directly 
and  infallibly  operates  to  produce  a  disposition 
of  loving  obedience.  Partly  because  sin  is  that 
from  which  I  seek  deliverance  by  believing,  and 
deliverance  from  sin  is  holiness.  Partly  ]3ecause 
the  sight  of  God  reconciled  through  Jesus  Christ 
is  fitted  above  all  other  views  to  kindle  the 
flame  of  gratitude.  This  is  the  faith  w^hich 
worketh  by  love,  and  this  is  the  love^  w^hich  is 
the  fulfilling  of  the  law.  This  new  disposition  is 
properly  called  evangelical,  because  it  proceeds 
upon  motives  of  Gospel  rather  than  motives  of 
law.  Sinai,  with  its  barrier  of  threatening,  its 
furnace  smoke,  its  lightnings,  its  trumpet  alarm, 
and  its  voices  of  terror,  its  wrathful  volleys,  and 
its  portentous  quakings,  does  not  create  one  lov- 


FAITH    ESTABLISHING    THE    LAW.  197 

ing  sentiment ;  but  the  accents  of  pardon  issu- 
ing from  tlie  Cross  compel  tlie  relenting  sinner 
to  love,  gratitude,  and  obedience. 

3.  It  is  tlius  tliat  faitli  causes  repentance. 
By  repentance  I  do  not  mean  sorrow,  wliicli  is 
only  one  ingredient  in  it,  but  that  grace  by 
which  the  soul,  convinced  of  the  evil  of  sin,  is 
also  made  to  apprehend  the  mercy  of  God  in 
Christ,  and  hence  with  sincere  grief  to  turn  the 
back  on  sin,  and  to  turn  the  face  towards  God, 
in  the  full  purpose  of  new  obedience.  By  faith, 
therefore,  we  establish  the  law ;  because  faith  is 
this  very  appreliension  of  tlie  mercy  of  God  in 
Christ.  Ko  man  ever  truly  beheld  himself  a 
wretched  sinner  and  Jesus  a  glorious  pardoning 
Saviour,  without,  in  the  very  act,  and  in  the 
very  proportion  of  these  exercises,  desiring  and 
purposing  to  walk  in  the  way  of  God's  com- 
mandments. We  rdight  expect  this  from  the 
consistency  of  God's  dealings  in  conversion. 
The  Holy  Spirit,  who  seizes  on  a  chosen  soul  in 
order  to  save  it,  purposes  in  this  salvation  a 
doul)le  deliverance,  namely  from  guilt  and  cor- 
ruption ;  from  guilt  by  a  baptism  of  blood,  from 
corruption  by  a  baptism  of  water.    Both  inward. 


198  FAITH    ESTABLISHING    THE    LAW. 

This   is   the   twofold  current  from  the  sacred 
heart  of  Jesus ;  who  came  not  by  water  only, 
but  by  water  and  blood.     The  blessed  Quicken- 
er  and  Sanctifier  at  one  instant  breathes  into  the 
soul  two  influences,  one  respecting  Truth  and 
the  other  respecting  Holiness ;  one  is  Faith,  the 
other  is  Obedience.     "  Both  v/orketh  that  one 
and  the  selfsame   Spirit."      The   hand   which 
touches  Christ  as  a  Saviour  or  Priest,  does  hom- 
age to  him  as  a  King.     It  is  true,  indeed,  that 
the  justifying  power  of  Faith  does  not  consist  in 
its  being  thus  the  root  and  origin  of  obedience. 
Exact  theology  prefers  to  say  that  the  same  re- 
newed nature  which  breaks  forth  in  believing 
on  the  presentation  of  Truth,  breaks  forth  into 
loving  obedience  on  the  presentation  of  Duty. 
The  very  sense  of  deliverance   by  free   grace 
makes  the  soul  abhor  the  license  of  sin.  "  What 
then  ?     Shall  we  sin,  because  we  are  not  under 
the    law^,   but    under    grace  ?     God    forbid !  " 
"  Now,  being  made  free  from  sin,  and  become 
servants  to  God,  ye  have  your  fruit  unto  holi- 
ness, and  the  end  everlasting  life."     Eom.  vi. 
15,  23.     The  temper  of  the  believer  is  a  temper 
of  holy  subjection ;  obeying  not  as  a  price  for 


FAITH    ESTABLISHING    THE    LAW.  l[)(J 

life,  but  as  an  irrepressible  expression  and  out- 
going of  a  heart'  all  in  fusion  from  infinite  com- 
passion and  grace.  Thus  the  sinner,  by  faith,  is 
brought  into  a  disposition  to  obey  the  law  of 
God.  And,  in  recapitulation  of  our  whole  pro- 
gress, we  have  proved,  first,  that  the  convert  to 
free  grace  admits  his  obligation,  secondly,  that 
he  finds  his  motive,  and  thirdly,  that  he  acquires 
his  disposition  to  serve ;  and  all  three  by  believ- 
ing. And  in  so  proving,  we  have  established 
our  position,  that  the  doctrine  of  salvation  l)y 
faith,  without  works  of*  merit,  does  not  make 
void  the  law,  but  establishes  it. 

In  coi^CLUSioN  :  While  motives  of  mere  law 
are  cold  and  inoperative,  in  effecting  genuine 
obedience,  motives  of  the  Gospel  warmly  and 
commandingly  act  on  the  aftections  and  the 
will,  and  tend  to  universal  holiness ;  thus  the 
Gospel  confirms  the  law.  Give  me  these  few 
moments  to  compare  the  two  sets  of  motives,  in 
regard  both  to  principle  and  fact.  1.  The  prin- 
cij)le  of  the  legal  motive  is  one  of  conscience, 
and  it  keeps  in  view  retribution.  Its  maxim 
is :  Do  this  and  live ;  fail  of  this  and  perish. 
Especially,  when   its   most    violent   forces   are 


200  FAITH    ESTABLISHING    THE    LAW. 

applied,  it  denounces  tlie  damnation  of  hell.  It 
cruslies,  but  has  no  power  to  elevate,  to  melt, 
or  to  inspire.  It  reveals  guilt,  and  seals  con- 
demnation ;  but  it  stupefies  and  petrifies  in  de- 
spondency and  woe.  It  wakes  up  sin  as  light 
wakes  up  a  torpid  viper.  "  I  was  alive  without 
the  law."  The  legal  principle  alone  begets  no 
love^  which  after  all  is  the  true  spring  of  obe- 
dience ;  and  hence,  in  our  fallen  state,  we  can- 
not reasonably  exj)ect  the  doctrine  of  merit  to 
inspire  afifection,  nor  the  law  to  secure  its  own 
fulfilment. 

What  we  thus  admit  in  principle  we  observe 
to  be  true  in  fact.  Answer  all  ye  who  under 
this  yoke  have  been  all  your  lives  toiling  to 
work  out  your  salvation,  like  the  slave,  under 
the  lash ;  and  who,  at  each  fresh  agony  of  en- 
deavour, find  yourselves  only  more  convinced  of 
your  incapacity  to  perfect  holiness  in  the  fear 
of  God.  Witness  ye  who  day  by  day  are  no 
better,  but  consciously  worse,  from  working 
amidst  these  sullen  fires  of  obligation  under  the 
thundering  doom  ^'  Cursed  is  every  one  that 
continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them."      "The 


FAITH    ESTABLISHING    THE    LAW.  201 

law  worketli  wrath,"  and  its  effect  is  not 
acceptable  to  heaven,  being  void  of  love, 
which  is  the  heart  and  soul  of  all  fulfilment. 
The  hosts  of  deluded  Papists  stand  out  in 
history  as  so  many  ghastly  examples  of  what 
the  expectation  of  meriting  God's  favour  by 
legal  performance  can  beget.  So  far  from  be- 
ing the  holiest  of  men,  they  have  let  down  the 
pale  of  duty,  made  sin  easy,  published  tariffs 
of  transgression,  made  traffic  of  indulgences, 
dispensed  solemn  obligations,  and  in  the  very 
proportion  of  their  prevalence  and  power,  in 
all  countries,  established  a  looseness  of  morals 
which  is  a  proverb,  so  that  where  they  are  least 
restrained  by  Protestantism  they  are  most  un- 
holy, and  their  most  sacred  ministers  are  the 
w^orst  of  men.  Such  is  the  fact  as  to  the  doc- 
trine of  merit  in  its  grosser  varieties.  Lesser  in- 
stances, among  degraded  Protestant  churches, 
exhibit  the  same  tendency  of  legal  teaching  to 
make  void  the  very  law  w^hich  it  vaunts.  Thus 
we  trace  the  legal  motive,  both  in  principle  and 
fact.  Its  great  opposite  remains.  2.  The  evan- 
gelical motives  act  warmly  on  the  affections  and 
the  will,  tending  to  a  universal  obedience  and 

9* 


202  FAITH    ESTABLISHING    THE    LAW. 

thus  establishing  the  law.  The  principle  here 
is  just  that  which  the  whole  preceding  discus- 
sion has  set  forth.  It  is  no  faith  which  does 
not  prove  influential  in  obedience,  just  as  on 
examination  you  pronounce  that  to  be  no  heat 
whch  does  not  cause  expansion.  Such  faith  is 
nominal  and  dead.  "  For  as  the  body  without 
the  spirit  is  dead,  so  faith  without  works  is 
dead  also." 

The  fact  is  not  less  apparent,  and  we  appeal 
to  it  with  the  confidence  of  triumph.  Whether 
we  survey  the  individual  soul,  or  entire  commu- 
nities, stretching  through  many  generations,  we 
discern  that  where  the  doctrine  of  justification 
without  works  has  been  most  freely  and  fully 
preached,  believed,  and  experienced,  there  the 
standard  of  morals  has  been  highest.  Not  only 
are  there  warmer  feelings,  there  is  also  stricter 
observance.  Our  arrogant  opponent  charges  us 
with  relaxing  the  bonds  of  morals,  and  an  apos- 
tate Calvinist  in  this  city,  once  an  orthodox 
preacher,  has  calumniously  stated  that  the  doc- 
trine of  justification  by  faith  tended  to  looseness 
of  morals.  This  opprobrium  is  cast  upon  us  by 
those  maligners  who  in  the  next  breath  accuse 


FAITH    ESTABLISHING    THE    LAW  203 

US  of  sourness,  puritanic  scruj)le,  ascetic  observ- 
ance, Sabbatarian  harshness,  and  pharisaic  stern- 
ness of  rule.  The  fact  is  one  of  history.  For 
wide-spread  and  deeply-rooted  morality  of  life, 
the  world  can  show  no  such  examj)les  as  those 
of  the  lands  of  the  Reformation ;  I  mean  those 
in  which  the  doctrines  of  Calvin,  Knox,  Cran- 
mer,  Fox,  and  Jewell  prevailed ;  the  lands  of 
the  Huguenots,  the  Covenanters,  and  the  Non- 
Conformists  ;  the  lands,  thank  God,  of  our  fore- 
fathers. As  diversity  of  opinion  has  come  in, 
as  we  have  refined  upon  the  tenets  which  lifted 
the  souls  and  nerved  the  arms  of  our  forefa- 
thers ;  as  the  doctrines  of  our  immortal  Confes- 
sion have  become  less  those  of  the  people,  I  call 
you  to  witness  that  public  morals  have  become 
degraded.  Let  us  praise  the  Lord  that  there 
are  still  in  our  national  counsels  men  whose 
tongue  is  not  "  set  on  fire  of  hell,"  and  who  do 
not  "  smite  with  the  fist  of  wickedness."  Our 
hope  of  salvation  is  in  the  j)ure  Gospel.  Be- 
lieve it,  love  it,  act  on  it,  and  you  do  so  much 
to  bless  the  country,  while  you  fulfil  a  higher 
law.  Convinced  of  your  sin,  you  need  a  Savi- 
our who  stands  before  the  tribunal  all  sinless — 


204  FAITH    ESTABLISHING    THE    LAW. 

"  Jesus  Christ  tlie  righteous."  When  you  be- 
lieve in  him  who  thus  fulfilled  the  law  you  be- 
gin yourself  to  fulfil  it.  Tarry  not  a  moment  in 
the  legal  plain.  Look  not  back  to  the  ruins  of 
your  own  insufficient  righteousness.  Approach 
at  once,  as  you  are,  but  believing,  to  the  open 
arms  of  the  inviting  Saviour.  The  faith  you 
thus  attempt  will  not  embolden  you  in  sin,  but 
will  make  sin  your  abhorrence.  And,  despair- 
ing of  justification  from  the  law,  you  will  never- 
theless establish  the  law. 


VIII. 

THE  PROGRESS  OF  FAITH. 


THE  PKOGRESS  OF  FAITH. 

LrxE  xvii.  5. — "  And  the  apostles  said  unto  the  Lord,  In- 
crease our  faith." 

When  the  disciples  of  our  Lord  and  Master 
prayed  him  to  increase  their  faith,  there  was  im- 
plied in  their  request  a  truth  which  continually 
reappears  in  our  discussion,  namely,  that  faith 
has  degrees.  There  is  a  weak  faith,  like  a  grain 
of  mustard  seed,  and  there  is  a  strong  faith,  like 
a  great  tree  of  the  forest.  And  all  that  makes 
faith  valuable  goes  to  awaken  the  desire  that 
our  own  faith  should  grow  in  strength.  The 
subject  now  before  us  is  this  very  growth  of  the 
believing  principle,  considered  in  its  source  and 
manner. 

While  evano-elical  faith  is  not  without  a 
constant  blending  with  the  emotional  and  vol- 


208  THE    PROGRESS    OF    FAITH. 

untary  part  of  our  nature,  it  is  not  so  within 
reach  of  command,  as  that  we  can  effectually  tell 
our  minds  to  believe,  or  not  believe.  Even 
though  a  man  does  not  believe  against  his  will, 
he  cannot  ensure  belief  or  disbelief  of  a  given 
truth  by  the  putting  forth  of  a  direct  volition. 
This  is  too  plain  to  need  proof  or  elucidation. 
So  far  as  evangelical  faith  is  concerned,  it  is 
God  who  is  its  author,  and  we  may  regard  the 
point  as  no  longer  open  for  debate.  We  have 
already  seen  that  at  the  moment  when  the  heav- 
enly call  brings  a  soul  out  of  darkness  into  light, 
God  implants  in  it  a  j)rinciple  of  believing,  and 
so  acts  upon  the  faculties  previously  existing,  as 
to  secure  the  due  reception  of  the  truth  which 
he  reveals.  All  our  terms  on  this  point  are 
figurative.  The  words  renewal  and  regeneration 
are  themselves  such.  We  are  not  competent  to 
define  precisely  what  that  is,  which  God  does  in 
regard  to  the  soul,  at  its  effectual  calling.  The 
very  throwing  in  of  light  into  the  dark  chamber 
is  under  divine  efficiency  the  cause  of  faith. 
The  nature  shows  its  first  sign  of  renovation,  by 
actual  believing.  It  lives,  and  the  proof  of  this 
is,  that  it  sees.     This  is  the  beginning  of  faith. 


THE    TROGRESS    OF    FAITH.  209 

God  gives  botli  tlie  vision  and  the  object  of 
vision,  and  in  tliis  twofold  manner  he  continues 
to  operate,  during  all  the  Christian  career.  He 
gives  vision  at  the  regenerating  call  out  of  dark- 
ness into  marvellous  light.  The  new  creature 
is  not  blind.  It  is  of  its  very  nature  to  turn 
towards  the  light  and  to  enjoy  it.  This  is  the 
specific  way  in  which  it  acts,  and  this  mode  of 
action  conditions  all  its  subsequent  life.  As 
natural  life  is  kept  up  by  nourishment,  so  spirit- 
ual life  is  kept  up  by  perpetual  repetition  of 
believing  acts,  all  flowing  from  the  inward  prin 
ciple  of  divine  habitude,  communicated  at  re 
newal,  and  predisposing  the  mind  to  receive  di 
vine  communications  Avith  persuasion  of  their 
truth  and  excellency.  This  is  the  true  theory 
of  growth ;  thus  is  faith  increased.  The  soul 
has  an  affinity  for  divine  truth,  and  turns  to  it, 
just  as  the  young  plant  in  your  greenhouse 
looks,  and  bends,  and  clambers  towards  the  sun- 
ny window.  Or  the  Heavenly  Father  may  be 
said  continually  to  hold  up  the  infant  believer, 
to  look  out  upon  the  processions  and  prospects 
which  are  afforded  by  the  Word.  But  we  have 
seen  that  God  gives  not  only  the  vision,  but  the 


210  THE    PROGEESS    OF    FAITH. 

objects.  That  this  liolds  good  in  regard  to  tlie 
original  revelation  of  the  truths  revealed,  it  is 
hardly  needful  to  say;  but  we  go  further.  The 
Father  of  Lights  is  perpetually  bringing  before 
the  mind  the  great  spiritual  realities  upon  which 
faith  seizes.  This  manifestation  of  heavenly 
things  begins,  as  we  have  already  seen,  at  re- 
generation. Especially  the  great  central  object 
is  then  revealed  to  the  wondering  eye  of  the 
awakening  sinner,  even  God,  in  Christ,  reconcil- 
ing the  ungodly  to  himself  This  illumination 
is  coincident  with  the  beginning  of  the  new  life. 
But  the  series  of  divine  objects  has  only  begun, 
and  all  through  the  religious  life,  he  who  affords 
the  faith  furnishes  that  upon  w^hich  it  shall  feed. 
The  newborn  babes  who  desire  the  sincere  milk 
of  the  Word,  find  supplies  continually  replen- 
ished from  these  breasts  of  consolation.  As  long 
as  we  are  in  this  world  we  may  be  said  to  be 
walking  through  a  gallery  of  marvels,  to  each 
of  which  the  Great  Master  who  holds  us  by  the 
hand  directs  our  attention. 

When  we  speak  of  God  as  maintaining  the 
increase  of  faith  by  rene^ved  and  perpetual  ex- 
hibition of  that  which  shall  be  the  object  and 


THE    PROGRESS    OF    FAITH.  211 

pabulum  of  faith,  we  include  botli  outward 
presentation  and  inward  influence.  The.  out- 
ward presentation  of  truth,  falls  under  the  do- 
main of  Providence,  which  perfectly  concurs 
with  grace.  The  believer,  in  his  state  of  pupil- 
age, is  ]3laced  under  an  economy  of  merciful  in- 
struction. He  is  now  in  Christ's  school.  By 
parents,  teachers,  friends,  ministers,  and  holy 
books,  he  has  offered  to  his  view  the  facts  and 
doctrines  of  religion ;  and  this  external  instru- 
mentality is  indispensable.  But  something  is 
needed  nearer  the  centre.  The  inward  influence 
of  the  Holy  Spirit  prints  the  rays  on  the  table 
of  the  heart,  and  faith  here  finds  its  precious 
materials.  This  is  the  secret  source  from  which 
all  graces  are  iiTigated.  In  the  ordinary  work 
of  sanctification  we  know  not  that  God  ever 
operates  on  the  soul  with  an  entire  independence 
of  the  truth.  He  answers  the  intercession  of  the 
Son,  when  he  sanctifies  them  by  the  truth,  his 
"  Word  is  truth."  But  we  dare  not,  with  some, 
confine  these  influences  to  a  bare  presentation 
of  objective  truth.  All  observation  and  all 
Christian  consciousness  show  that  this  is  utterly 
ineffectual,  unless  something  be  added  ;  which  is 


212  THE    PROGRESS    OF    FAITH. 

tlie  clarifying,  directive,  and  swaying  potency 
of  God  put  forth  upon  the  thinking  principle ; 
which  now  not  merely  has  an  object  presented, 
but  actually  sees  it  in  something  of  its  reality 
and  excellence.  By  this  double  favour,  in  which 
we  have  both  the  exterior  truth  as  something  to 
be  received,  and  the  interior  faculty  of  receiving 
it,  God  is  day  by  day  carrying  forward  the  pro- 
cess of  assimilation,  nutrition,  and  strength. 

What  we  are  now  considering  belongs  to 
what  may  be  called  spiritual  physiology ;  it  be- 
comes known  to  us  only  by  experience.  But  the 
biographies  of  all  Christians  harmonize  here  in 
a  surprising  degree.  The  disciple  will  find  it 
useful  to  look  back  on  his  own.  You  were  once 
an  infant  in  faith.  If  there  has  been  any  in- 
crease you  perceive  it  has  been  by  a  never-ceas- 
ing engagement  of  your  mind  upon  the  commu- 
nications of  ScrijDture.  Having  begun  with 
milk,  you  have  been  gently  led  on  to  partake 
of  strong  meat,  as  you  were  able  to  bear  it. 
Happy  was  it  for  you,  if  you  early  learned  to 
covet  an  experience  more  robust  than  that  which 
consists  of  flights,  and  frames,  and  moods ;  flashes 
of  joy,  chills  of  fear,  effusions  of  grief;  good 


THE    PROGRESS    OF    FAITH.  213 

days  and  bad  days,  independent  of  Christian 
doctrine.  You  entered  yourself  upon  the  study 
of  the  Scripture  with  method  and  perseverance  ; 
you  hearkened  to  the  preached  Word  with  mod- 
est expectation.  These  truths  had  a  savour 
Avhich  made  you  come  again.  Not  content  with 
the  mellow  fruits  which  lay  on  the  ground,  you 
were  taught  to  search  for  others  among  the 
branches.  From  that  which  was  easy  you  ad- 
vanced to  the  keener  relishes  of  that  which  was 
difficult.  The  Master  met  you  where  you  did 
not  expect  him,  and  you  tasted  honey  in  the  open 
field,  and  your  eyes  were  enlightened.  Some- 
times that  which  had  once  made  youi^  pride  re- 
volt, became  the  soiu'ce  of  edification  :  "  out  of 
the  eater  came  forth  meat,  and  out  of  the  strong 
came  forth  sweetness."  Passages,  and  even 
whole  books  of  Scripture,  which  had  lain  by 
you 'as  lumbering  unopened  caskets,  were  in 
time  brou2:ht  forth  and  made  to  reveal  their 
"hid  treasure."  You  were  taken  in  twilight 
hours  into  the  "  House  of  Mourning,"  and  there 
taught  lessons  ^^'hich  you  would  never  have 
learned  by  day.  Comparing  Scripture  with 
Scrij)ture,  and   summing   up  scattered   expres- 


214  THE    PROGRESS    OF    FAITH. 

sions  into  great  comprehensive  Leads,  you  have 
risen  to  schemes  of  theolos-ical  method,  and 
have  discerned  the  beautiful  consistency  of 
truth.  These  lessons  have  not  been  specula- 
tive ;  they  have  exercised  the  heart.  While 
knowledge  has  been  pouring  out  the  heavenly 
wine  of  evangelical  doctrine,  faith  has  carried  it 
round  to  all  the  sisterhood  of  graces,  till  each 
has  been  revived.  The  work  of  the  understand- 
ing and  the  work  of  the  affections  so  run  into 
one  another,  that  happy  souls  are  never  more 
a  glow,  never  more  melted,  than  while  they  are 
in  contact  with  some  good  word  of  God ;  just  as 
on  a  fair  autumnal  day  we  walk  abroad,  and 
while  we  bask  in  the  gentle  ray,  receive  from  it 
silently  both  light  and  heat.  Did  you  ever  see 
the  array  of  clouds  at  sunrise  show  the  same 
colors  on  two  occasions  ?  Just  as  diverse  are 
the  lessons  of  truth  which  Christ  has  taught 
you  out  of  the  Bible ;  day  by  day  changing  the 
instruction,  "  He  wakeneth  morning  by  morning, 
he  wakeneth  mine  ear  to  hear  as  the  learned." 
Is.  1.  4. 

In  all  the  departments  and  families  of  ani- 
mal nature,  we  find  analogies,  and  these  are  not 


THE    PROGRESS    OF    FAITH.  215 

to  be  despised,  partly  because  of  the  laws  per- 
vadino;  tlie  universe  wliicli  sustain  tliese  analo- 
gies,  and  partly  because  they  are  made  use  of 
in  the  teachings  of  Scripture.  However  high 
and  however  low  we  go  in  our  range,  we  find 
every  creature  which  lives  depending  on  nour- 
ishment. Whatever  be  wanting,  some  organ  or 
faculty  receptive  of  aliment  is  always  present. 
Now,  I  say  this  very  analogy  is  used  in  the  les- 
sons of  faith,  when  we  are  taught  that  the  soul 
is  nourished  by  truth.  That  this  is  implied  in 
the  milk  and  strong  meat,  to  which  we  have 
alluded,  is  exceedingly  plain.  But  in  addition, 
and  with  yet  more  impressive  figure,  the  simili- 
tude of  this  vital  law  is  brought  before  us  in 
regard  to  our  reception  of  the  truth  concerning 
Christ.  We  receive  Christ,  when  we  fully  be- 
lieve the  truth  concerning  him.  And  as  all 
truth  centres  in  him^  and  faith  accepts  not  only 
his  Word,  but  his  person,  we  are  represented  as 
receiving  himself ;  and  this  not  only  in  a  gen- 
eral way,  but  particularly  as  to  his  flesh  and 
blood ;  that  is,  his  sacrificial  body,  as  represent- 
ative of  his  redeeming  work,  w^hich  centres  in  the 
Cross.     Nay,  to  make  the  correspondence  more 


216  THE    PROGRESS    OF    FAITH. 

complete,  the  mode  by  whicli  our  faitli  receives 
tlie  Lord  Jesus  is  set  forth  by  the  particular 
figure  of  eating  and  drinking ;  and  the  Lord 
Jesus  is  exhibited  as  the  bread  which  came 
down  from  heaven.  After  the  miracle  of  the 
loaves,  which  gave  occasion  to  our  Lord's  most 
remarkable  Capernaum  discourse,  he  said  to  his 
hearers,  in  words  connecting  the  whole  subject 
with  his  atonement,  John  vi.  51 :  "I am  the  liv- 
ing bread  which  came  down  from  heaven ;  if 
any  man  eat  of  this  bread  he  shall  live  forever ; 
and  the  bread  that  I  will  give  is  my  flesh,  which 
I  will  give  for  the  life  of  the  world."  Concern- 
ing this  sixth  chapter  of  John,  it  is  disputed  in 
the  schools  whether  it  relates  to  the  Lord's 
Suj)per.  Roman  Catholics  affirm  this,  founding 
on  it  their  monstrous  dogma  of  a  real  bodily 
presence.  Protestants  usually  deny.  The  true 
solution  seems  to  be  that  these  words  do  not 
primarily  relate  to  this  sacrament,  not  instituted 
as  yet,  but  that  they  do  relate  to  that  great 
truth  which  underlies  it  and  on  which  it  is 
founded.  For  we  are  not  to  suppose  that  the 
Lord's  Supper  is  an  arbitrary  ordinance,  or  that 
one  emblem  would  have  answered  as  well  as 


THE    PROGRESS    OF    FAITH.  217 

another  for  a  commemorative  sign.  On  tlie 
contrary,  the  ordinance  has  its  essence,  vivifying 
form,  or  idea,  which  is  the  resemblance  between 
the  taking  of  food  and  drink  for  bodily  suste- 
nance, and  the  receiving  of  Christ  by  faith.  To 
return,  then,  the  varieties  of  truth  revealed  in 
the  Scripture  yield  increase  to  faith,  as  so  many 
different  sorts  of  nourishment.  The  actings  of 
faith  are  modified  by  the  nature  of  the  commu- 
nication made.  Thus  the  believer  receives  his- 
torical teaching  with  instruction  and  reverence, 
as  on  the  authority  of  God  speaking  in  the 
Word.  He  bows  in  obedience  to  that  which  is 
communicated  in  the  shape  of  command.  He 
trembles  at  divine  threat enings,  and  rejoices  at 
divine  promises.  While  his  capital  acts  of  be- 
lieving are  his  accepting,  receiving,  and  resting 
upon  Christ  alone  for  salvation,  by  virtue  of  the 
covenant  of  grace. 

In  giving  increase  to  faith,  it  may  be  ob- 
served that  God  adds  to  its  greatness  in  two 
respects,  first  as  to  its  extent,  and  secondly  as 
to  its  intensity;  its  extent  meaning  here  the 
range  and  number  of  truths  discovered  and  be- 
lieved, and  its  intensity  the  degree  of  certainty 

10 


218  THE    PROGRESS    OF    FAITH. 

to  whicli  the  persuasion  arises.  Tlie  difference 
among  true  believers,  as  to  clearness  of  apjDre- 
hension  and  multitude  of  objects,  is  immeasur- 
able. Here  is  a  babe  in  religion,  whose  mind 
just  twinkles  with  the  smallest,  feeblest  ray 
that  can  save  a  soul,  and  whose  creed  contains 
only  this :  "  I  am  a  sinner,  but  Christ  has  died ; " 
and  yonder,  near  the  founts  of  light,  is  a  Paul, 
who  from  that  source  of  illumination  beholds 
worlds  and  systems  of  revealed  knowledge. 
Between  these  the  scale  has  innumerable  de- 
grees, which  we  are  unable  to  graduate.  From 
the  lowest  to  the  highest,  in  regard  to  knowl- 
edge of  the  objects,  God  did  actually  conduct 
such  a  saint  as  Paul.  Every  addition  which  we 
make  to  our  stock  of  divine  communications 
gives  so  much  increase  to  the  field  of  vision,  and 
so  to  the  amplitude  of  faith. 

But  growth  equally  concerns  the  intensity 
of  believing,  and  this  was  doubtless  the  chief 
thing  meant  by  that  prayer  of  the  twelve,  "  In- 
crease our  faith."  One  man  believes  more 
strongly  than  another,  and  some  truths  more 
strongly  than  other  truths.  It  is  of  great  prac- 
tical moment  for  us  to  recos-nize  this  law  of  men- 


THE    PROGRESS    OF    FAITH.  219 

tal  action,  that  faith  has  degrees.  Its  fainter 
measures  just  glimmer  above  the  point  of  incre- 
dulity and  doubt ;  its  higher  soarings  are  among 
the  certainties  of  assurance.  The  same  man 
may  believe  the  same  truth  with  very  sincere 
degrees  of  strength  at  one  time  and  at  another. 
The  advanced  Christian,  who  has  the  substance 
of  things  hoped  for,  and  the  evidence  of  things 
not  seen,  looks  back  on  the  early  beginnings  of 
his  persuasion  as  scarcely  any  faith  at  all.  One 
of  the  most  precious  gifts  w^hich  God  ever 
vouchsafes  us,  is  a  clear,  unwavering  insight  of 
the  soul  into  future  and  unseen  things,  which 
on  God's  authority  become  so  sure  to  us,  that 
they  stand  out  palpable  and  real  before  us,  and 
though  not  by  the  same  evidence,  become  as 
influential  upon  our  affections  and  will,  as  the 
material  objects  of  our  senses.  Such  faith  is  no 
fancy,  but  self  evidence.  He  who  is  strong  in 
faith  is  as  certain  that  God  made  the  worlds  as 
if  he  had  seen  it  done ;  as  certain  that  they  shall 
be  dissolved  as  if  he  heard  the  final  trumpet. 
Though  humble  and  illiterate,  and  though  he 
may  have  followed  out  the  branches  of  truth  to 
few  of  their  inferential  conclusions,  ho  has  a 


220  THE    PROGRESS    OF    FAITH. 

precedence  over  tlie  pliilosoplier  in  virtue  of  this 
his  intensity  of  believing.     Brethren,  we  only 
need  greater  faith  to  transport  lis  at  once  into  a 
new  world.     This  Abram  had,  when,  against  all 
appearances,  he  took  the  wife  of  his  youth  by 
the  hand,  and  went  out,  not  knowing  whither  he 
went.     This  Isaac  had,  when  his  prophetic  eye 
looked  down  throucrh  ao-es  on  the  fortunes  of  Isra- 
el  and  Edom.     This  Jacob  had  when  he,  in  like 
manner,  became  a  seer,  in  regard  to  Ephraim  and 
Manasseh.     This  Joseph  had,  when,  amidst  the 
mausoleums  and  pyramids  of  Egypt,  he  ordered 
that  his  burial  should  be  in  the  land  of  his  birth. 
This  Moses  had,  when,  contrary  to  every  human 
probability,  he  gave  up  ^'  the  treasures  in  Egypt," 
gave  up  the  learned  pride  of  the  Court,  gave 
up  "  the  pleasures  of  sin,"  gave  up  the  honour  of 
being  son  to  Pharaoh's  daughter,  and  "  chose 
rather  to  suflfer  affliction  with  the  people  of 
God  "  in  sure  and  certain  faith  in  "  the  recom- 
pense of  the  reward."     In  conducting  his  chil- 
dren forwards,  God  is  pleased  to  work  step 
by  step,  and  sometimes  slowly.     The  progress, 
however,  in  such  hands,  is  certain.     Hard  win- 
ters may  make  the  tree  leafless  and  seem  to  con- 


THE    PROGRESS    OF    FAITH.  221 

geal  its  juices,  but  there  is  life,  uay,  there  is 
growth,  though  comparison  must  be  at  long -in- 
tervals to  make  it  apparent.  There  are  many 
ways  in  which  it  may  be  assailed  and  weakened, 
and  there  are  times  when  even  a  true  Christian 
may  think  of  himself  that  he  is  a  rejected  hypo- 
crite. How,  you  will  be  ready  to  ask,  can  this 
be  ?  Can  a  man  have  so  remarkable  and  heav- 
enly a  prize  within  him  and  yet  not  know  any 
thing  about  it  ?  No,  indeed,  he  cannot.  If 
faith  is  in  exercise,  he  knows  it,  that  is,  he  is 
conscious  of  believing ;  but  it  by  no  means  fol- 
lows that  he  knows  this  believing  to  be  saving 
faith.  In  like  manner,  when  other  exercises, 
peculiar  to  the  new  creature,  are  present  in  the 
mind  and  heart,  he  is  conscious  of  them ;  but 
the  knowledge  that  these  are  gracious  affections, 
is  altoccether  a  different  matter.  As  this  is  true 
of  early  religion,  it  is  likewise  true  of  religion  in 
progress.  There  may  be  advancement,  where 
the  reigning  experience  is  so  shaded  by  sadness, 
self-reproach,  lowly  views  of  inward  sin,  and  ap- 
prehension of  chastisement,  that  the  soul  may 
seem  to  itself  to  be  drifting  in  a  direction  away 
fi'om  God.     More  serious  maladies  of  the  mind 


222  THE    PROGRESS    OF    FAITH. 

and  lieart  may,  for  a  time,  not  only  seemingly, 
but  really,  put  back  the  religious  movement, 
causing  painful  but  temporary  decays.  Temp- 
tations may  harass  and  even  defile,  the  world 
may  come  in  like  a  spring-flood,  inbred  sin  may 
reassert  its  sway,  clouds  of  error  may  overshad- 
ow, despondency  may  impair  the  comforts  of 
believing ;  but  amidst  all,  and  through  all,  God 
carries  on  the  good  work  and  "  will  perform  it 
unto  the  day  of  redemjotion.''  The  case  of  Pe- 
ter, about  the  period  of  his  dreadful  denial,  is 
full  of  instruction.  Some  think  his  faith  then 
utterly  failed,  but  if  this  were  so,  Christ's  prayer 
was  never  answered.  "  Simon,  Simon,  behold 
Satan  hath  desired  to  have  you  [disciples]  that 
he  may  sift  you  as  wheat ;  but  I  have  prayed 
for  thee  [Simon]  that  thy  faith  fail  not."  Luke 
xxii.  31.  Faith  at  length  gets  the  victory, 
growing  up  in  many  to  the  attainment  of  a  full 
assurance  through  Christ. 

From  first  to  last  that  which  waters  and  re- 
freshes inward  faith  is  the  river  of  divine  truth, 
constantly  kept  in  its  channel  and  directed  to 
the  roots  by  the  Holy  Spirit.  Truth  is  at  once 
means  and  object.     By  looking  at  the  truth, 


THE    PROGRESS    OF    FAITH.  223 

faith  is  clierislied  and  increased.  And  this  is  so 
important  that  we  may  profitably  spend  a  little 
time  in  considerino;  the  manner  in  which  this 
work  of  increase  is  conducted. 

1.  God  increases  faith  by  presenting  new 
truths  to  the  mind,  or  by  shedding  new  light 
on  truths  already  presented.  In  addition  to 
what  has  been  akeady  ofi*ered  on  this  topic,  we 
may  remark  that  Christian  knowledge  is  con- 
tinually carrying  forward  its  frontier  into  con- 
tiguous territories.  The  field  of  discovery  is 
the  Word  of  God  itself  This  is  to  the  believer 
what  the  starry  heavens  are  to  the  astronomer. 
It  is  a  noxious  error  to  suppose  that  we  have 
found  out  all  that  is  in  the  Bible.  There  are 
seals  yet  to  be  broken  and  interpretations  yet  in 
the  hand  of  Providence,  which  may  surpass  in 
glory  all  that  has  shone  upon  the  church  since 
Pentecost.  In  the  individual  believer  there  is  a 
perpetual  conquest  by  believing.  He  may  have 
known  before,  but  this  was  only  surveying  the 
domain  which  he  is  to  possess.  His  progress  is 
towards  the  acquisition  of  all  truth,  but  this  end 
he  shall  not  reach,  till  that  state  where  he  shall 
know  even  as  also  he  is  known.     But  every 


224  THE    PUOGRESS    OF    FAITH. 

proposition  of  tlie  Word  wMdi  is  taken  up  by 
genuine  faitli  becomes  a  source  of  new  strength. 
Some  of  these  are  never  whispered  out  of  doors, 
being  communications  from  tlie  Heavenly  Spouse 
within  the  curtains  of  tlie  heart's  tabernacle, 
concerning  the  person  and  grace  of  Jesus.  "  The 
secret  of  the  Lord  is  with  them  that  fear  him, 
and  He  will  show  them  his  covenant."  Every 
one  of  these  blessed  experiences,  often  little 
flowers  of  heaven,  will  be  found,  on  examina- 
tion, to  have  proceeded  from  some  bud  of  dis- 
tinct revealed  truth.  The  more,  therefore,  truth 
is  added,  the  more  does  faith  advance. 

2.  God  increases  faith  by  presenting  known 
truths  in  new  relations.  In  all  knowledge, 
whether  of  divine  or  human  science,  this  is  a 
principal  part.  The  knowledge  of  simple  ob- 
jects, in  a  given  circle,  would  soon  be  exhaust- 
ed, if  it  were  not  for  the  knowledge  of  relations 
between  -their  objects.  How  few  are  the  origi- 
nal and  elementary  objects  from  which  geometry 
takes  its  departure ;  yet  at  length  it  reaches  the 
extraordinary  and  to  common  minds  inconceiv- 
able heights  of  analysis  which  lead  to  the 
weighing  of  planets  and  the  mensuration  of  un- 


THE    PKOGRESS    OF    FAITH.  225 

seen  orbits.  Tlie  relations  of  divine  truth  afford 
an  endless  study.  The  ramifications  of  these 
truths  never  terminate,  and  connected  as  they 
are  with  the  highest  and  purest  enjoyments  of 
the  soul,  they  furnish  the  best  occupation  of  the 
human  mind.  This  is  one  of  the  greatest  differ- 
ences between  Christians.  Compare  a  pious 
but  naiTow  believer,  whose  whole  theolog}^  is 
contained  in  a  few  precious  propositions,  seldom 
compared  with  one  another,  and  never  made  to 
produce  important  deductions,  with  an  Augus- 
tine, Avhose  width  of  view,  fertility  of  compari- 
son, keenness  of  insight,  and  subtlety  of  logic, 
rendered  the  most  abstruse  theology  a  delight- 
ful play ;  or  with  Calvin,  whose  mind,  even  in 
youth,  had  cast  all  religious  tenets  into  a  crys- 
talline regularity  of  method,  whose  judgment, 
by  a  sort  of  dialectic  instinct,  separated  truth 
from  falsehood,  and  whose  never  surpassed  ele- 
gance of  diction  rendered  him  the  master  of  his 
period ;  or  with  Owen,  who,  Avith  all  his  inele- 
gance, is  equal  to  these  in  learning,  in  compre- 
hensiveness, in  subtlety,  in  wisdom,  and  in 
piety,  and  who  traced  out  the  lines  of  orthodox 
theologv  to  lengths  never  reached  by  any  pre- 

10+ 


226  THE    PROGRESS    OF    FAITH. 

vious  inquirer.  These  are  marvellous  instances 
of  tlie  "  diversity  of  operations "  in  the  great 
Master.  By  such  processes,  He  is  pleased,  ac- 
cording to  his  own  pleasure,  to  exercise  and  aug- 
ment the  faith  of  his  people,  leading  them,  espe- 
cially in  devotional  hours,  to  think  deeply  and 
profitably  on  common  topics,  which,  to  less  ob- 
servant or  less  patient  minds,  might  seem  to  have 
nothing  left  for  inquiry.  Here  it  is  that  solemn 
and  continued  meditation  brings  in  rich  spoils. 

3.  God  increases  faith  by  gradually  purg- 
ino-  the  mind  of  its  errors.  In  some  this  is  a 
work  of  vast  extent,  in  others  comparatively 
small.  Religious  education  and  the  absence  of 
seducing  causes  give  some  minds  a  signal  ad- 
vantage. There  are  none,  however,  in  whom 
this  purification  does  not  become  necessary. 
Some  errors  are  j)oisons,  and  others  are  like  in- 
digestible or  noxious  matter  taken  into  the  sys- 
tem. There  is  no  religious  error  which  does 
not  impede  sanctification.  The  tendency  of  in- 
creasing truth  is  to  thrust  out  and  at  length  en- 
tirely eliminate  contrary  falsities.  The  process 
is  like  that  which  takes  place  when,  as  we  say, 
a  child  outgrows  some  deformity,  or  as  when  an 


THE    PROGRESS    OF    FAITH.  227 

ulcer  tends  to  healing  witli  sound  flesli.  The 
law  of  a  suj)erior  nature  ^yorks  towards  the  es- 
tablishment of  symmetry  and  the  casting  off  of 
temporary  irregularities.  This  is  the  more  suc- 
cessful where  it  is  not  mere  knowledge,  but  re- 
ligious faith,  which  is  the  reformatory  agent. 
Growth  in  grace  and  holiness  of  heart,  beyond 
all  other  means,  give  the  soul  a  repugnance  to 
falsehood,  and  tend  to  unity  in  the  truth. 
Hence,  as  differing  Christians  approach  nearer 
to  the  heavenly  state,  they  are  found  to  be  near- 
er to  one  another  in  opinion.  The  secret  but 
uncontrollable  affinity  of  the  soul  for  God's  pure 
truth  tends  more  and  more  to  eject  remnants  of 
falsehood. 

4.  Above  all,  God  increases  faith  by  strength- 
ening the  inward  habit  of  believing.  This  hab- 
it may  be  viewed  from  two  different  sides ; 
either  as  the  principle,  infused  with  the  new  na- 
ture, to  be  the  origin  of  all  acts  of  believing,  or 
as  the  faculty  of  believing  called  up  by  frequent 
practice  and  rendering  all  subsequent  acts  of 
believing  more  easy.  Of  course,  we  regard  this 
as  respecting  chiefly  the  intensity  of  faith.  As 
a  man  advances  in  religion  it  is  more  easy  for 


228  THE    PROGRESS    OF    FAITH. 

liim  to  helieve.     Habitual  intercourse  enables 
us  to  recognize  the  voice  of  a  dear  friend ;  so 
tlie  slieep  know  the  voice  of  tlie  shepherd.     A 
single  whisper  from  God  becomes  effectual  and 
ensures  persuasion.     To  which  we  must  add 
that  as  faith  is  an  immediate  product  of  the 
life  of  God  in  the  soul,  whatever  adds  to  the 
vigour  of  that  life,  that  is,  whatever  increases 
inward  piety,  gives  strength  to  the  habitude 
of  faith.     All  the  means  of  grace,  therefore,  and 
all   that   elevates,   purifies,   and    comforts    the 
soul,  go  to  help  forward  the  disposition  to  be- 
lieve;    so  that,  however  little   w^e  may  know 
of  it  by  our  own  experience,  Vv^e  have  reason 
to  think  that  there  are  persons,  especially  in 
the  quietude  of  a  Christian  old  age,  who  have 
reached    a   state   in   which   questionings   have 
ceased,  and  in  which  the  abiding   disposition 
of  the  soul  is  to  rest  upon  God's  truth,  faith 
beino*  brought  into  close  resemblance  to  vision. 
It  is  the  more  necessary  to  dwell  on  this  mode 
of  increasing  faith,  lest  any  should  suppose  it  is 
due  to  any  natural  course  of  learning  or  process 
of  reasoning.     There  may  be  much  knowledge 
where  there  is  no  faith,  and  powerful  believing 


THE    PROGRESS    OF    FAITH.  229 

where  there  is  little  science.  But  the  more  we 
believe,  the  more  we  are  able  to  believe.  And 
with  this  will  come  clearer  views  of  the  object, 
and  more  profound,  immovable,  and  intense  per- 
suasion. All  accompanying  and  resulting  graces 
or  holy  affections  react  on  faith  and  increase  its 
streno;th. 

Since  these  things  are  so,  we  see  at  once 
how  wise  was  the  resort  of  the  apostles  to  Him 
who  is  the  Author  and  the  Finisher  of  faith. 
Some  of  us  here  present,  I  am  quite  sure,  are 
convinced  that  the  very  greatest  -blessing  we 
could  receive  this  moment  would  be  a  mighty 
and  immediate  lifting  up  of  our  souls  to  great 
faith,  such  as  should  realize  to  us  and  make 
present  to  us  God,  and  Christ,  and  the  eternal 
world.  We  err  by  seeking  this  too  much  from 
our  own  efforts.  There  is  unbelief  in  the  very 
endeavour.  This  is  a  case  in  which  no  man  can 
receive  any  thing  unless  it  be  given  him  from 
above.  An  hour  of  prayer  will  do  more  than  a 
week  of  study.  The  very  posture  of  the  soul 
in  prayer  is  favorable  to  believing.  Prayer  as- 
cends to  the  very  source  of  the  good  which  we 
most  need.     Do  we  believe  that  God,  by  one 


230  THE    PROGRESS    OF    FAITH. 

almighty  touch,  can  create  in  us  the  faith  which 
would  so  bless  us  ?  Then  why  not  ask  him  ? 
why  not  ask  him  now  ?  why  not  ask  him  im- 
portunately, jointly,  and  for  one  another,  look- 
ing unto  Jesus,  the  author  and  finisher  of  our 
faith  ?  One  look  in  that  heavenward  direction, 
of  a  longing,  aspiring  heaii:,  will  accomplish 
more  for  us  than  a  lifetime  of  unaided  reason- 
ings. And  let  us  remember  that  in  praying  for 
faith  we  pray  for  all  good  things  at  once.  There 
is  a  sound  sense  in  which  still  "  all  things  are 
possible  to  him  that  believeth."  Faith  is  the 
chief  of  sister  graces,  and  she  leads  in  all  the 
rest.  He  who  is  the  Author,  is  at  the  same 
time  the  object  of  faith.  While  we  look  tow- 
ards him  praying,  let  us  also  look  believing. 
Lord,  increase  our  faith ;  Lord,  increase  our 
faith  !  Methinks  I  hear  it  coming  up,  as  an 
irrepressible  sigh,  from  various  parts  of  our 
church  !  And  if  so,  then  I  know  that  a  general 
blessing  is  nigh,  which  will  be  felt  in  our 
hearts,  in  our  children,  in  every  assemblage  of 
worshipping  people. 


IX. 

EFFECTUAL   WORKIXG    OF    FAITH. 


EFFECTUAL   WOEKING   OF   FAITH. 


1  Thess.  ii.  13.—"  The  AYord  of  God,  which  effectually  work- 
eth  also  in  you  that  believe." 


Keligion  is  not  tlie  tame  ana  sleepy  thing 
whicli  some  suppose.  This  misapprehension  is 
derived  partly  from  erroneous  views  of  doc- 
trine, but  yet  more  from  the  examples  of  actual 
Christianity  among  us,  which  fall  so  far  short 
of  the  biblical  standard.  In  its  beo-inninors,  the 
religion  of  Jesus  must  have  had  an  extraordi- 
nary fund  of  warmth  and  power,  or  it  never 
would  have  accomplished  such  changes.  Even 
of  false  religions,  however  we  may  detest  their 
pretensions,  we  judge  rightly  that  they  have  an 
inward  motive  power  of  great  expansive  force, 
when  we  behold  them  rapidly  pervading  whole 


234  EFFECTUAL    WORKING    OF    FAITH. 

nations.  Such  is  our  just  conclusion  in  reference 
to  this  particular,  when  we  see  Mohanimedism 
diffusing  itself  like  a  conflagration  over  the 
most  celebrated  countries  of  the  East,  and  even 
sending  its  victorious  flame  into  southeastern 
Europe.  And  such  must  be  our  conviction  re- 
specting certain  forms  of  popery,  as,  for  example, 
Jesuitism,  which  embodies  most  of  what  belongs 
to  the  Komish  system.  But  never  was  this  more 
true  than  of  the  early  progress  of  Christianity. 
Wherever  it  came,  it  was  hailed  as  a  mighty 
revolution.  Those  that  turned  the  world  upside 
down  were  its  2:)ropagators.  Without  aid  from 
philosophy,  government,  or  arms,  nay,  in  the 
face  of  all  these,  it  began  a  triumphal  march, 
which  for  a  while  looked  as  if  it  would  reach 
the  limits  of  the  habitable  globe,  and  which  did 
attain  to  boundaries,  compared  with  which  all 
later  missionary  successes  have  been  small  and 
insignificant.  To  reach  such  results,  there  must 
have  been  a  secret,  operative,  and  indomitable 
force  in  the  souls  of  early  disciples.  And  it  is 
the  absence  of  this  to  which  we  ascribe  the  tar- 
dy pace  of  modern  evangelism.  The  new  relig- 
ion did  not  simply  claim  to  be  admitted  to  a 


EFFECTUAL    WORKING    OF    FAITH.  235 

purity  witli  existing  superstitions,  nor  was  Jesus 
offered  for  a  coequal  jplace  among  the  divinities 
of  the  Pantheon ;  but  the  conquering  faith, 
claimed  to  reign  alone,  and  pushed  with  a 
mighty  assault  against  all  that  had  hitherto 
prevailed  over  the  minds  of  men.  It  not  only 
transformed  rude  and  violent  men  into  the  gen- 
tlest creatures,  full  of  graceful  love  ;  but  elevat- 
ed the  humblest  and  meekest  into  heroes  and 
martyrs ;  so  that  women,  slaves,  and  children 
went  joyfully  to  chains,  peril,  and  death  in  the 
fulness  of  their  persuasions.  The  point  to  which 
I  ask  attention,  is,  that  the  minds,  thus  nerved 
and  thus  proj^elled,  must  have  been  actuated  by 
a  principle  of  immense  force ;  and  accordingly 
that  this  belongs  to  the  Christian  religion,  in  its 
vigorous  condition.  This  actuating  principle 
was,  in  its  simplest  form,  the  conviction  of  di- 
vine truth.  Here  we  arrive  at  one  of  the  great 
constituents  of  the  true  Christian  character,  the 
consideration  of  which  will  explain  much  of  the 
extraordinary  operation  concerning  which  we  in- 
quire. This  persuasion  of  the  truth  wrought 
by  the  Holy  Spirit,  is  faith ;  which  occupies  so 
high  a  place  in  the  inspired  account  of  grace. 


236  EFFECTUAL    WORKING    OF    FAITH. 

At  present  we  are  to  look  at  it  simply  in  regard 
to  its  tendency  to  stimulate  and  exalt  the  na- 
ture. Strong  belief  makes  strong  characters. 
We  see  this  in  common  life.  The  man  who 
clings  to  some  great  conviction,  even  though  it 
be  of  error,  becomes  a  man  of  energy.  He  has 
a  hidden  fire  perpetually  urging  him  to  act. 
His  motive  power  is  sometimes  wonderful  to  all 
beholders.  Genuine  belief  propels  its  subject  to 
a  degree  far  beyond  all  that  can  be  imitated  by 
simulation  and  hypocrisy.  The  fixed  idea  is 
always  driving  on  the  wheels  of  fervid  action. 
This  is  apparent  every  day,  among  men  of  sci- 
ence, artisans,  inventors,  speculators,  bold' trad- 
ers, popular  reformers,  enthusiasts,  and  fanatics, 
as  well  as  in  great  discoverers,  commanders,  and 
philanthropists.  The  man  is  energetic,  hopeful, 
laborious,  and  untiring,  simply  because  he  be- 
lieves. Difiiculties  vanish  before  him,  and  the 
scoffs  of  those  who  predict  disaster,  pass  by  him 
unheeded.  This  conviction  distinguishes  him 
from  the  half-persuaded,  who  desist  from  the 
race,  and  the  unbelieving,  who  never  commence 
it.  To  this  must  we  trace  the  toil,  patience,  and 
success  of  Columbus,  "Watt,  Fulton,  Dewy,  and 


EFFECTUAL    WORKIXG    OF    FAITH.  237 

Henry;  of  Cesar,  Marlboro,  and  Napoleon. 
Bring  this  principle  into  tlie  field  of  religion, 
and  its  power  is  so  mucli  the  more  apparent, 
because  religion  deals  so  much  with  mental  and 
spiritual  objects,  the  proper  nutriment  of  faith. 
Men  are  strong  and  influential  just  so  far  as 
they  have  some  darling  thought,  some  immov- 
able conviction,  some  urgent  belief  And  their 
strength  lies  in  the  precise  direction  of  this  their 
inward  judgment.  In  other  matters  they  may 
be  as  weak  as  other  men.  In  nothing  do  we 
more  observe  the  pow-er  of  mind  over  mind, 
than  in  great  revolutions  of  human  opinion. 
The  champions  who  have  accomplished  these 
have  been  those  who  had  each  some  cherished 
truth,  or  cherished  falsehood,  to  which  he  clung, 
even  amidst  peril  of  death.  Whether  a  Pela- 
gius  or  a  Luther,  a  Loyola  or  a  Calvin,  a  Wes- 
ley or  a  Pusey,  there  was  a  certain  strength  of 
purpose  and  action,  and  this  was  traceable  to  the 
great  controlling  idea.  And  the  true  reason  why 
many  men  of  fertile  minds  and  a  most  diffusive 
activity,  leave  little  mark  upon  their  age,  is  that 
they  lack  this  high  commanding  belief  of  some 
grand  truth  which  they  deem  all-important. 


238  EFFECTUAL    WORKING    OF    FAITH. 

Such,  tlien,  is  the  manifest  influence  of  faitli, 
considered  barely  as  a  general  principle ;  it  en- 
larges, and  fortifies,  and  impels  the  character. 
Each  of  us,  my  brethren,  in  his  own  little 
sphere,  is  strong  or  weak,  according  to  the  pres- 
ence or  absence  of  inward  hearty  belief.  And 
he  is  the  feeblest  of  mortals  who  has  nothing 
to  which  the  power  of  his  mind  adheres  tena- 
ciously as  true  and  excellent.  It  is  very  evident 
that  this  force  is  not  w^anting,  when  applied  to 
religious  truth.  Here,  pre-eminently,  earnest- 
ness of  conviction  works  upon  the  character 
with  a  moulding  and  in^esistible  efficacy. 

Thus  far  we  have  contemplated  faith  in  its 
most  general  idea,  without  reference  to  the 
things  believed ;  but  when  we  come  to  inquire 
for  its  appropriate  objects,  the  reality  and  ex- 
tent of  its  power  rise  before  us  with  increased 
importance.  We  shall  see  then  that  the  objects 
of  faith  are  of  such  a  nature  and  magnitude, 
that  the  belief  of  them  awakens  the  strongest 
principles  of  our  nature,  elevates  the  aims,  sus- 
tains the  purposes,  and  confirms  the  manly  ar- 
dour. We  are  no  longer  concerned  with  the 
faith  of  earthly  things.     Our  field  is  exclusively 


EFFECTUAL    WORKING    OF    FAITH.  239 

that  of  religion.  Here  faitli  erects  her  throne 
and  predominates  over  her  wide  dominion.  .And 
how  much  more  extended  is  the  w^orld  of  faith 
than  the  world  of  science  or  of  sense  !  It  is  the 
opposite  supposition  which  keeps  multitudes 
from  taking  the  sweep  of  this  great  sj)iritual 
horizon.  Their  views  are  bounded  by  the  little 
hills  which  embosom  their  confined  valley,  an 
area  which  to  them  is  all  the  world.  The  thinsfs 
of  eternity  seem  to  them  airy,  visionary,  unreal. 
But  true  faith  gives  intense  reality  to  these  spir- 
itual existences,  and  introduces  the  wonderinir, 
awed,  and  delighted  spectator  to  new  heavens 
and  a  new  earth,  which  he  sm^veys  from  his 
mountain-top  of  observation,  without  a  lingering 
doubt.  When  one  comes,  under  the  influence 
of  the  Spirit,  and  by  the  aid  of  Scripture,  to  be- 
lieve in  spiritual  and  eternal  things,  the  visible 
frame  of  nature  and  all  the  objects  of  our  senses, 
the  matters  which  surround  and  touch  us  every 
moment,  dwindle  away  in  the  comparison,  and 
become  as  nothing.  And  this  is  the  great 
change  which  is  wTought  in  a  truly  religious 
man.  The  first  and  greatest  object  of  faith  is 
God ;  that  he  is,  and  what  he  is.     To  the  mind 


240  EFFECTUAL    WORKING    OF    FAITH. 

of  the  unbeliever,  God  can  scarcely  be  said  to 
exist.  For  him,  and  to  Lis  apprehension,  there 
is  no  God.  Walking  amidst  the  multitudinous 
traces  and  signatures  of  divine  power,  wisdom, 
and  beneficence,  and  receiving  showers  of  favour 
from  his  hand  every  moment,  the  unbeliever 
entertains  no  willing  thought  of  his  Creator  and 
Preserver.  Faith  works  here  an  entire  revolu- 
tion. God  is  seen,  by  the  inward  vision,  in  all 
his  excellent  glory  and  mysterious  presence. 
The  great  truth  that  God  is,  that  most  undeni- 
able, precious,  and  fundamental  of  all  truths, 
enfolds  the  soul,  as  its  very  atmosj)here.  In 
Him  we  henceforth  live,  and  move,  and  have 
our  being.  We  set  the  Lord  always  before  our 
face.  It  is  good  for  us  to  draw  nigh  to  God. 
We  walk  with  God.  Now,  can  a  human  being 
come  under  the  impression  of  this  sublime  prin- 
ciple without  a  change  of  thought,  feeling,  hab- 
it, and  character  ?  Can  he  be  the  same  sordid, 
or  selfish,  or  trifling  one  as  before  ?  Nay,  can 
such  a  great  belief  enter  the  soul  without  at 
once  advancing  to  the  throne,  and  reigning  over 
all  the  propensities  and  passions  ?  Faith  of  such 
a  reality  takes  guidance  of  the  soul,  and^  gives 


EFFECTUAL    WORKING    OF    FAITH.  241 

it  new  motives  and  a  n^v  direction.  But  tliis, 
thougli  the  greatest,  is  only  one  of  the  truths  of 
religion.  You  will  not  expect  me  to  enter  into 
all  the  details  of  things  believed ;  this  would 
require  an  epitome  of  all  theology.  Let  me  no- 
tice one  or  two  of  these  objects  of  faith,  still 
with  reference  to  their  j)ower  to  confer  strength 
and  greatness  on  the  man.  Sin  and  its  remedy 
are  matters  of  revelation,  and  so  of  faith.  When 
a  man  comes  to  believe  that  he  is  a  sinner,  com- 
prehending the  dreadful  import  of  these  terms, 
he  lives  in  a  new  world.  He  is  a  sadder  and  a 
wiser  man.  Till  this  eclipse,  that  darkens  all 
his  skies,  has  passed  away,  no  other  thought  can 
interest  his  soul.  His  mind  runs  on  beyond  the 
boundaries  of  the  present  life,  and  seeks  to  ex- 
plore the  palpable  obscure  of  that  untried  state, 
where  this  tremendous  evil  of  sin  shall  have 
full  development,  and  work  out  dire  results,  and 
this  forever.  And  when  the  sun  breaks  in  upon 
the  lurid  prospect,  and  God's  grace  is  manifest- 
ed, and  salvation  is  proclaimed,  and  the  Lord 
Jesus  Christ,  now  the  most  lovely  object  in  the 
universe,  stands  forth  revealed  as  the  most  ac- 
cessible, and  the  freeness  of  heavenly  love  irra- 


242  EFFECTUAL    WORKING    OF    FAITH. 

diates  the  soul,  and  the  bliss  of  pardon  and 
communion  sends  wave  after  wave  over  the  re- 
conciled conscience ;  of  a  truth,  faith  has  wrought 
its  chief  earthly  wonder !  Now  the  earth  is 
forgotten,  as  it  was  by  the  three  upon  the 
mount,  when  they  said  "  Lord,  it  is  good  to  be 
here  !  "  Now  the  grandeur  of  the  new  spiritual 
objects  occupies  the  entire  faculties.  And  as 
these  are  occupied,  so  are  they  also  shaped, 
warmed,  and  expanded.  Who  can  think  large- 
ly, deeply,  and  constantly  of  the  glorious  Em- 
manuel and  his  work  without  having  a  glow,  a 
hopefulness,  and  an  energy  which  he  never 
knew  before  !  We  see  this,  as  matter  of  fact,  in 
all  the  history  of  the  church,  and  all  the  round 
of  our  religious  observation.  It  is  transform- 
ing. The  vile  are  purified.  The  grovelling  are 
caused  to  soar.  The  fickle  are  established.  The 
feeble  are  made  strono;.  Faith,  as  terminatins: 
in  Jesus  and  his  cross,  proves  the  renovator  of 
human  habits  and  will.  He  who  continually 
thinks  of  Christ,  with  firm  belief,  such  as  makes 
him  real  to  the  soul,  and  present  as  truly  as 
things  of  sight,  as  friends,  as  family,  as  the  very 
body ;  he  who  lives  on  this  truth  and  so  dwells 


EFFECTUAL    WORKING    OF    FAITH.  243 

in  fellowsliip  with  the  Son  of  Gocl,  hearkening 
to  him,  speaking  to  him,  consulting  him,  loying, 
enjoying,  adoring  him,  cannot  but  be  trans- 
formed. The  littleness  of  earth  and  self  must 
in  some  measure  pass  away.  And  the  reason 
why  our  common  religious  warmth  and  vigour 
are  so  small,  is  that  we  have  so  faint  and  wa- 
vering a  faith. 

People  of  the  world  are  remarkable  for  this, 
that  they  live  entirely  in  time.  The  temporary 
and  the  transient  absorb  their  thoughts.  Theu^ 
future  is  only  a  little  snatch  of  days  or  years 
that  shall  presently  be  ov^er.  True,  if  pressed, 
they  will  acknowledge  that  there  is  such  a  thing 
as  death.  It  is  found  ujDon  them,  hj  badges, 
obituaries,  processions,  vacancies  in  their  circle. 
Ah  !  sometimes  the  dart  strikes  in  the  very  bo- 
som of  their  families,  and  they  owai,  for  an  in- 
stant, that  they  are  mortal.  Or  they  are  shaken, 
in  the  mighty  hand  of  God,  over  the  gaping 
vault,  and  terrified  with  the  certain  prospect. 
But  these  are  thoughts  which  they  love  not ; 
and  to  the  w^orldly  eye  a  thick  veil  hangs  at 
that  point,  w^hich  they  care  not  to  lift,  and  be- 
yond which  all  is  darkness.     Dreadful  infatua- 


244  EFFECTUAL    WORKING    OF    FAITH. 

tion !  For  beyond  tliat  sable  pall  is  Eternity, 
— awful,  deligbtful  word,  Eternity  ! — compared 
witli  wliicli  all  the  lifetime  liere,  nay,  all  tlie 
lifetimes  of  our  race  together,  are  but  as  the 
breath,  the  moment,  before  continued  existence  ; 
Eternity,  fraught  with  happiness  or  woe ;  Eter- 
nity, which  you  and  I  must  inevitably  enter  and 
experience,  after  a  lapse  of  time,  which,  in  the  re- 
trospect, shall  seem  but  the  twinkling  of  an  eye ! 
My  brethren,  here  is  enough,  at  this  single 
point,  to  account  for  peculiarities  of  character, 
and  to  mark  the  difference  between  two  souls, 
one  of  whom  neglects  this  whole  subject  wdth 
averted  eye,  while  the  other  lives  in  full  view 
of  that  boundless,  endless  existence.  It  is  the 
Word  of  God  w^hich  reveals  these  sublimities  ! 
It  is  Faith  which  takes  hold  of  that  Word.  And 
the  Word,  so  believed,  energizes  [such  is  the 
term]  in  the  soul  of  the  true  disciple.  For 
Faith  is  the  substance  of  things  hoj)ed  for,  sub- 
stantiating them  to  the  apprehension,  realizing 
them  to  the  heart,  making  them  operative  mo- 
tives, as  much  as  the  gain,  the  pleasui^e,  and  the 
fear  of  our  daily  walks. 

Keflect,  moreover,  that  in  the  case  of  the  es- 


EFFECTUAL    WORKING    OF    FAITH.  :245 

tablislied  Cliristian,  the  eternity  wliicli  perpetu- 
ally floats  before  liis  thoughts  and  colours  all  his 
prospect,  is  an  eternity  of  consummate  knowl- 
edge, immaculate  purity,  angelic  society,  and 
absolute  bliss.  Shall  such  a  belief  lie  dormant 
in  a  soul  made  up  of  susceptibilities  ?  Shall  it 
not  cause  the  believer  to  leap  for  joy  ?  Shall  it 
not  arm  him  for  all  adventures,  and  quicken 
him  for  every  labour,  and  steel  him  for  thor- 
ough endurance  ?  But  this  is  the  idea  which 
rules  in  the  minds  of  all  God's  ]3eople,  and 
which,  according  to  our  text,  works  mightily  in 
them,  pervading  their  nature,  stimulating  their 
activity,  and  altering  every  lineament  of  their 
moral  countenance. 

Thus  have  a  few  leadins^  truths  been  sino^led 
out,  to  show  that,  as  objects  of  faith,  they  have 
an  energy  in  changing  the  character.  The  same 
is  true  of  all  the  contents  of  Scripture,  of  all  the 
revelation  of  God.  All  doctrines  have  not,  in- 
deed, the  same  importance  or  the  same  potency. 
But  all  do  their  part,  and  faith  works  by  all. 
There  is  no  lesson  of  the  Word  Avhich  does  not 
contribute  to  form  the  Christian  man.  And 
there  is  no  moment  of  life  in  which  some  part 


246  EFFECTUAL    WOKKING    OF    FAITH. 

of  the  work  is  not  going  on  under  the  hand  of 
the  new-creative  power.  As  in  the  studio  of 
the  statuary,  all  the  operations  are  not  of  the 
same  dignity,  yet  all  conduce  to  the  harmonious 
and  exquisite  result.  There  must  be  the  beauti- 
ful idea  in  the  artist's  soul ;  the  careful  mould- 
ing of  his  clay  model ;  the  choice  of  his  rude 
material ;  the  measurement  and  blocking  out  of 
his  marble ;  the  rough  removal  of  unsightly 
masses ;  the  patient  work  of  mallet  and  chisel ; 
and  the  final  polish  of  the  resplendent  surface  ; 
all  needful  to  secure  a  thing  of  beauty  to  be  a 
joy  forever.  So,  in  the  hands  of  God,  who  car- 
ries out  his  perfect  and  loving  idea,  it  is  Faith 
which,  by  a  patient  and  perpetual  energy,  oper- 
ates with  ten  thousand  separate  shaping  influ- 
ences of  Truth,  all  carrying  forward  the  living 
sculpture  and  bringing  out  the  eventual  form 
of  holy  grace,  which  shall  be  the  everlasting  de- 
light of  angels  and  of  God.  How  happy  are 
we,  if,  indeed,  we  are  the  subjects  of  such  a  pro- 
cess !  And  how  low  are  the  views  which  we 
ordinarily  take  of  this  plastic  force,  continually 
operating  through  faith  of  the  operation  of  God. 
IS'o  wonder  Paul  so  eloquently  dilates  on  the 


EFFECTUAL    WORKING    OF    FAITH.  247 

virtue  of  faitli  in  transforming  the  saintly  char- 
acters of  every  age.  "  Who,  through  faith,  sub- 
dued kingdoms,  \M:ought  righteousness,  obtained 
promises,  stopped  the  mouths  of  lions,  quenched 
the  violence  of  fire,  escaped  the  edge  of  the 
sword,  out  of  weakness  w^ere  made  strong, 
waxed  valiant  in  fight,  turned  to  flight  the  ar- 
mies of  the  aliens.  Women  received  their  dead 
raised  to  life  again ;  and  others  W'Cre  tortured, 
not  accepting  deliverance,  that  they  might  ob- 
tain a  better  resuiTection ;  and  others  had  trial 
of  cruel  mockings  and  scourgings,  yea,  moreover, 
of  bonds  and  imprisonment ;  they  were  stoned, 
they  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword ;  they  w^andered  about  in 
sheepskins  and  goatskins,  being  destitute,  afflict- 
ed, tormented,  of  w^hom  the  w^orld  was  not 
worthy." 

Although  the  subject  has  already  been 
touched  in  the  way  of  allusion,  w^e  must  spend 
a  few  moments  on  the  power  which  truth,  as 
believed,  exercises  upon  the  afi'ections.  Man  is 
made  up  of  emotions  and  passions.  From  these 
spring  his  actions,  and  hence  they  have  been 
philosophically   classed   as   the   active  powers. 


248  EFFECTUAL    WORKING    OF    FAITH. 

At  tlie  first  presentation  of  tlie  objects  of  faith 
they  are  undoubtedly  seized  upon  by  the  intel- 
lectual faculties;  but  their  influence  does  not 
cease  here.  Even  after  knowledge  has  been  ele- 
vated into  belief,  there  is  a  further  work  upon 
the  emotional  part  of  man.  And  just  here  the 
prime  energies  of  faith  are  expended.  While 
the  affections  take  their  origin  and  complexion 
from  the  nature  or  character,  it  is  also  true  that 
they  react,  and  by  reflex  operation  mould  Jhe 
habits  and  tendencies,  and  even  remotely  the 
intellectual  exercises.  It  is  from  the  affections 
that  all  actions  take  their  first  motion  ;  for  will 
is  inward  action,  and  will  is  moved  by  the  feel- 
ings and  desires.  The  grand  problem,  then,  is, 
if  we  would  change  the  character,  what  lever 
shall  we  bring  to  bear  upon  the  affections. 
Here  we  ariive  at  the  energy  of  faith.  Truth 
believed  operates  upon  the  emotions  and  pas- 
sions, and  so  upon  the  will  and  its  acts.  The 
force  of  genuine  belief  is  obvious  and  universally 
acknowledged.  This  force  will  be  in  proportion 
to  the  strength  of  the  persuasion.  A  wavering 
confidence  mil  scarcely  stir  the  heart,  but  let  it 
swell  like  a  torrent,  and  it  will  carry  all  before 


EFFECTUAL    WORKING    OF    FAITH.  249 

it.  Hence  faith  works  mightily  in  them  that 
believe,  to  produce  the  other  graces.  Slight 
views  of  Christ's  atonement  and  of  the  future 
glory  which  it  ]3urchases,  may  give  a  man  cold 
and  doubtful  expectations ;  but  let  him  be  per- 
suaded that  these  things  are  as  real  as  his  own 
existence,  and  straightway  he  rejoices  in  hope 
of  the  glory  of  God.  Here  is  faith  engendering 
hope.  Faint  apprehensions  of  the  love  of  God 
in  Christ  may  leave  the  heart  void  of  corre- 
sponding affections,  but  let  the  full  excellency 
of  the  benignant  dying  Redeemer  overpower  the 
soul,  and  it  is  dissolved  in  tender  attachment. 
Here  is  faith  working  by  love.  The  same  is 
true  of  all  these  ever  busy  emotions,  which,  like 
a  ceaseless  sea,  forever  fluctuate  in  the  soul  of 
man.  Faith  rises  over  these  waves  of  feelins: 
and  commands  them.  The  cordial  belief  of  un- 
seen things  makes  the  heart's  pulses  play  with 
new  animation.  And  then  these  moving  powers 
give  animation  to  the  whole  Christian  life.  The 
main  spring  of  all,  however,  still  is  "  the  word 
of  God,  which  effectually  worketh  also  in  you 
that  believe." 

Study  the  terms  of  the  text,  and  you  Avill 


250  EFFECTUAL    WORKING    OF    FAITH. 

recognize  that  form  of  expression  whicli  indi- 
cates an  action  now  in  progress,  actually  going 
on  at  the  moment,  and  always  going  on ;  a  reg- 
ular and  constant  operation  of  this  great  princi- 
ple, to  which  all  things  in  religion  are  due.  It 
''  effectually  worketh,"  or  puts  forth  its  energiz- 
ing and  transforming  virtue,  now  and  at  all  times. 
The  work  of  truth  and  faith  in  the  soul  is  a  con- 
tinual progress.  Growth  in  grace  is  growth  in 
the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.  As  knowledge  of  the  truth  is  gradual, 
Iby  continual  fi^esh  apprehensions  of  Christian 
doctrine  by  the  intellect,  so  faith  which  takes 
up  and  employs  this  knowledge  goes  on  from 
step  to  step.  Mere  knowledge  may  increase,  in- 
definitely, without  saving  effect ;  here  there  is 
no  energy,  no  renewal ;  but  knowledge  believed 
and  appropriated  spiritually,  diffuses  its  illumi- 
nation through  the  entire  nature.  Knowledge 
resting  in  the  understanding  gives  a  certain 
light,  which  may  be  compared  to  the  taper,  con- 
fined within  the  sides  of  the  lanthorn,  on  which, 
nevertheless,  it  works  no  change.  But  knowl- 
edge transformed  to  faith,  is  like  the  mass  of 
crystal  which  the  artificer  brings  from  the  fur- 


EFFECTUAL    WORKING    OF    FAITH.  251 

nace  of  the  glassliouse,  a  molten  globe  of  fire, 
all  luminous,  in  every  particle,  all  pervaded  by 
tlie  principle  of  liglit.  Oui'  progress  is  real, 
when  there  is  advance  in  faith,  corresponding 
to  the  advance  in  knowledge.  And  this  may 
be  going  on  during  all  our  Christian  course. 
Every  perusal  of  the  Scriptures,  eveiy  hearing 
of  the  preached  Word,  should  make  us  stronger 
and  happier  Christians,  by  the  energy  of  faith 
within.  And  this  is  most  likely  to  be  the  case, 
when  we  look  away  most  from  the  particular 
instrumentality,  and  regard  the  divine  authori- 
tative source.  So  was  it  with  the  Thessaloni- 
ans,  to  whom  Paul  says :  "  For  this  cause  also 
thank  we  God  without  ceasing,  because  when 
ye  received  the  Word  of  God  which  ye  heard 
of  us,  ye  received  it  not  as  the  word  of  men,  but 
as  it  is  in  truth  the  Word  of  God,  which  effectu- 
ally worketh  also  in  you  that  believe."  And 
here  we  close  what  may  be  considered  the  doc- 
trinal part  of  this  discussion.  A  few  words  of 
application  may  be  allowed. 

What  is  the  grand  defect  of  our  popular 
Christianity,  in  this  busy,  bustling  city  ?  It  is 
want  of  faith.     Let  me  apply  the  question  in 


252  EFFECTUAL    WORKING    OF    FAITH. 

another  form :  Why  is  it,  that,  knowing  many 
things  in  religion,  you  nevertheless  are  conscious 
of  no  such  energy  of  transformation,  as  has  been 
described  ?  It  is  because  you  do  not  believe. 
I  anticipate  your  reclamation.  You  reply,  We 
do  believe ;  we  are  unwilling  to  be  ranked 
among  infidels.  Ah  !  beloved  hearers,  I  protest 
to  you  that  you  believe  not !  This  faint,  inop- 
erative assent  to  the  august  truths  of  religion, 
which  works  no  repentance,  no  love,  no  joy, 
which  hardly  ruffles  the  surface  of  the  stagnant 
pool  within,  this  is  not  the  faith  of  God's  elect. 
This  is  not  that  mighty,  heaven-wrought  spirit- 
ual persuasion,  which  has  made  saints  and  con- 
fessors, and  shall  one  day  revolutionize  the 
world.  You  have  only  to  compare  it  with  your 
convictions  respecting  worldly  things,  to  find 
how  weak  it  is.  The  news  of  the  day,  brought 
across  the  ocean,  and  affecting  the  trade  of  na- 
tions, how  differently  does  it  agitate  your  bos- 
oms !  Here,  all  is  clear  and  undeniable.  Men 
of  the  world,  ye  need  no  tables  of  self-examina- 
tion to  settle  the  question  whether  your  interest 
in  the  things  of  earth  is  sincere  or  not.  But 
how  nice  a  scrutiny  must  be  instituted,  in  order 


EFFECTUAL    WORKING    OF    FAITH.  2.53 

to  discover  your  faitli  of  things  divine  !  And 
after  the  inquiry,  how  often  does  the  search  re- 
sult in  absohite  negation.  O,  how  long  shall 
we  trifle  on  the  brink  of  that  dread  spiritual 
world  which  stretches  away  beside  our  very 
path !  When  shall  we  awake  to  consider  the 
stupendous  interests  which  shall  soon  burst 
upon  us  to  the  utter  obliteration  of  all  our  tem- 
poral fancies !  The  single  truth  of  the  incar- 
nation  and  death  of  the  Son  of  God,  duly  in- 
wrought into  the  soul,  would  arouse,  and  at- 
tract, and  transform.  But  to  influence,  it  must 
be  believed.  And  to  be  believed,  it  must  be 
contemplated  and  pondered.  And  in  order  to 
this,  you  must  come  to  a  deliberate  pause  in 
your  whirl  of  engrossing  occupations.  Wonder 
not  that  I  repeat  this  again  and  again  to  the 
children  of  this  world.  For  your  salvation  de- 
pends on  it.  You  must  consider,  or  be  lost. 
While  you  wait  for  some  sudden  shock,  to  rend 
you  from  your  idol,  you  tempt  God's  providence 
and  rush  upon  his  indignation.  Let  me  cry 
once  more  in  your  ears,  that  unless  you  turn  the 
concentrated  powers  of  thought  on  revealed 
truth,  and  unless  you  believe  it,  you  will  live 


254  EFFECTUAL    WORKING    OF    FAITH. 

on  as  you  have  lived  hitherto,  and  die  in  your 
sins. 

Dear  brethren  of  the  Christian  profession, 
we  have  failed  to  exemplify  the  truths  which 
we  profess.  Who,  that  beholds  our  daily  walk, 
would  infer  that  we  are  living  under  the  powers 
of  the  world  to  come  ?  Our  faith,  if  we  believe 
at  all,  is  too  feeble  to  evince  the  energy  of  the 
Word.  All  churches  among  us  need  a  deepen- 
ing of  the  inward  experience.  Should  such  an 
influence  come  over  us,  we  should  become  a 
wonder  to  each  other,  and  a  blessing  to  the 
world. 


X. 

JOY    IN   BELIEVING. 


JOY    IN    BELIEVING. 


Romans  v.  11. — ''And  not  only  so,  but  we  also  joy  in  God, 
through  our  Lord  Jesus  Christ,  by  whom  we  have  now  received 
the  atonement." 


If  you  vfill  take  tlie  trouble  to  look  at  tlie 
aro-ument  wliicli  runs  like  a  strono;  tliread 
througli  all  tke  preceding  verses,  you  will  see 
that  our  apostle  goes  on  witli  a  cliain  or  series 
of  assertions,  uttered  in  the  name  of  renewed 
persons.  For  example,  verse  1,  "  We  have 
peace  with  God  through  our  Lord  Jesus 
Christ ;  "  verse  2,  "  We  have  access  by  faith  un- 
to this  gi^ace  wherein  we  stand ; "  "  we  rejoice 
in  hope  of  the  glory  of  God  ;  "  verse  3,  "  We  joy 
[glory]  in  tribulations  also ; "  verse  9,  "  We 
shall  be  saved  from  wrath  through  him ;  *'  verse 
10,  "  We  shall  be  saved  by  his  life."     These  are 


258  JOY    IN    BELIEVING. 

glorious  asseverations,  containing  the  whole  of 
our  redemption  ;  but  before  going  into  another 
division  of  the  discourse,  as  he  does  in  the  12  th 
verse,  instituting  his  immortal  parallel  between 
the  first  Adam  and  the  second  Adam,  between 
the  ofl'ence  and  the  grace,  between  condemna- 
tion and  salvation,  he  utters  a  burst  of  satisfac- 
tion, as  he  surveys  the  goodly  prospect,  and 
thus  expresses  the  joy  of  a  soul  which  accepts 
Christ :  "  And  not  only  so,  but  we  also  Joy  in 
God,  through  our  Lord  Jesus  Christ,  through 
whom  we  have  now  received  the  atonement." 
Our  margin  says  reconciliation,  and  in  this 
sense  the  word  atonement  was  doubtless  em- 
ployed. The  same  Greek  w^ord  is  elsewhere 
translated  reconciliation.  The  joy  here  spoken 
of  is  that  high  exulting  joy,  when  the  soul  is 
lifted  up  with  complacency  in  the  blessing  pos- 
sessed. It  is  the  word  employed  to  signify  a 
proud  joy,  such  as  brooks  no  silence  or  conceal- 
ment, but  would  fain  cry  aloud,  clap  the  hands, 
and  shout :  "  We  exultingly  rejoice  and  gladly 
glory  in  God."  This  joy  is  founded  on  a  fact 
here  recorded,  "  By  whom  we  have  now  received 
the  atonement  or  reconciliation."     We,  i.  e.,  be- 


JOY    IN    BELIEVING.  259 

lievers,  have  received  the  reconciliation.  This 
is  a  summing  up  of  all  the  bright  and  stupen- 
dous things  contained  in  the  foregoing  verses 
of  this  chapter.  All  comes  to  this,  We  are  re- 
conciled, and  hereupon  the  great  joy.  It  is  my 
design  to  draw  your  thoughts  to  this  subject : 

THE   JOY    OF   THE   SOUL    WHICH    EECEIVES    THE  EE- 

coNciLiATioN.  And  we  shall  find  it  best  to 
view  the  experience  doctrinally,  and  the  doc- 
trine experimentally.  Then  is  experience  safe, 
and  zeal  not  without  knowledge,  when  it  is 
distinctly  authorized  by  definite  statements  of 
theological  truth;  and  then  is  doctrine  efiica- 
cious,  savoury,  and  fruitful,  when  it  enters 
into  the  emotions  of  the  heart,  the  testimonies 
of  the  conscience,  and  the  determinations  of 
the  will.  You  almost  anticipate  the  division 
forced  on  us  by  this  exposition  of  the  words. 
We  must  consider :  I.  The  fundamental  truth, 
"  We  have  received  the  atonement."  II.  The 
emotion  resting  on  it,  "  We  joy  in  God  through 
our  Lord  Jesus  Christ." 

I.  The  FUNDAMENTAL  Teuth,  We  liave  re- 
ceived the  atonement^  or  reconciliation.     This  is 


260  JOY    IN    BELIEVING. 

the  corner-stone  of  tlieology,  so  far  as  regards 
personal  salvation.  To  be  reconciled  was  the 
great  thing  about  which  there  were  suspense  and 
wonder  in  the  universe.  All  the  Gospel,  the 
good  news,  the  glad  tidings,  is  in  this  one  word. 
Reconciliation,  This  is  the  message,  sent  by 
the  word  of  preaching  to  be  believed,  that  God 
is  reconciled ;  and  he  that  believes  this  is  saved. 
In  all  this  it  is  implied  that  there  was  a  differ- 
ence or  alienation.  This  controversy  must  be 
settled  before  any  amity  can  take  place  between 
the  contracting  parties.  The  problem  was,  how 
God  could  be  just,  and  yet  justify  the  ungodly. 
This  is  a  difficulty  very  lightly  treated  by  those 
who  have  low  thouc^hts  of  God's  holiness  and 
justice,  and  consequently  slight  thoughts  of  sin, 
its  guilt,  wrath,  and  punishment.  All  this  ar- 
gument of  Paul,  and  the  uniform  current  of 
Scripture,  go  to  show  that  there  was  wrath  to 
be  removed.  Many  deny  this  altogether,  re- 
move from  God  every  thing  punitive  and  vindi- 
catory, and  bring  in  the  whole  human  race  as 
already  objects  of  God's  favour.  But  all  the 
previous  parts  of  this  epistle  represent  sinners 
as  justly  exposed  to  the  anger  of  the  righteous 


JOY    IX    BELIEVING.  261 

Judge.  Vain  are  all  attempts  to  show  that 
the  only  reconciliation  needed  was  the  reconcili- 
ation of  the  human  soul  to  God.  The  Scrip- 
tures most  clearly  and  repeatedly  show  that 
God  must  be  reconciled  to  us.  We  are  to  be 
brought  near  by  an  expiatory  work,  a  sacrifice, 
a  vicarious  obedience,  a  propitiation,  or  what  is 
summarily  named  an  atonement.  Whatever 
may  be  the  precise  rendering  of  the  word  here, 
we  must  admit  that  all  reconciliation  grows  out 
of  atonement.  And  as  this  is  true  in  respect  of 
the  nature  of  God,  and  the  demands  of  his  law, 
so  it  is  strikingly  true  of  the  soul's  experience. 
Conscience  is  a  stern  and  mighty  vindicator  of 
the  claims  of  divine  justice.  Working  in  all 
men,  but  most  mightily  in  those  who  have 
Christian  light,  Conscience  assures  the  sinner 
that  he  is  lost.  The  law  of  commandments  is 
applied  to  the  heart  and  life.  ISTow  the  inward 
nature  testifies,  that  as  surely  as  God  is  true 
and  righteous,  he  must  punish  the  sinner.  And 
the  only  legitimate  way  of  arriving  at  any  paci- 
fication is  by  receiving  the  atonement.  The 
text  speaks  of  our  receiving  reconciliation 
through  the  Lord  Jesus,  "  by  whom  we  have 


262  JOY    IN    BELIEVING. 

now  received  tlie  atonement."  By  him,  because 
lie  is  himself  the  reconciler,  the  propitiation,  the 
surety,  intervening  between  God  and  the  sinner, 
bridging  over  the  gulf,  slaying  the  enmity, 
nailing  it  to  his  Cross,  and  so  making  peace. 
By  him  again,  because,  subjectively,  as  a  mat- 
ter of  experience,  we  receive  the  reconciliation 
thi'ough  Jesus  Christ.  It  is  from  his  hand  we 
receive  our  succour.  His  mouth  speaks  our  ad- 
mission to  favour.  His  Spirit  seals  the  recon- 
ciling truth  on  the  heart.  So  likewise,  we  are 
said  to  receive  the  reconciliation  in  two  senses. 
First,  we  have  now,  since  the  death  of  Jesus,  re- 
ceived a  gift  of  salvation  in  offer.  Now,  but 
never  before,  there  is  a  full  and  open  manifesta- 
tion of  a  way  of  life.  This  is  the  "  Kedemption 
that  is  in  Christ  Jesus  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith,  in  his  blood, 
to  declare  his  righteousness."  ii.  24,  25.  The 
closing  verses  of  the  context  gleam  with  the 
effulgent  radiance  of  this  truth  of  free  salvation. 
"  The  free  gift  is  of  many  offences  unto  justifica- 
tion ;  the  free  gift  came  upon  all  men  unto  justi- 
fication of  life ;  by  the  obedience  of  one  shall 
many  be  made  righteous."     "  That  as  sin  hath 


JOY    IN    BELIEVING.  263 

reigned  unto  death,  even  so  miglit  grace  reign 
tlirough  rigliteousness  unto  eternal  life  by  Jesus 
Christ  our  Lord."  This  is  that  Cross  of  Christ 
in  which  Paul  gloried.  God  is  reconciled  by 
the  blood  of  the  Cross.  His  anger  is  turned 
away  from  all  who  l^elieve.  This  offer  of  salva- 
tion, tendered  to  us  as  a  truth,  we  now  have 
knowledge  of.  But  secondly  he  would  say,  We 
now  by  faith  accept  this  offer,  and  are  safe,  "  by 
whom  we  have  now  received  the  reconciliation." 
Here  we  plunge  at  once  into  saving  experience. 
This  is  a  matter  which  none  can  understand  but 
he  who  makes  trial  of  it.  On  this  point,  pre- 
cisely, hinges  oui'  salvation.  By  faith,  or  believ- 
ing, we  receive  the  reconciliation.  It  is  faith 
which  makes  the  atonement  ours.  This  most 
simple  acquiescence  of  the  soul,  in  the  great 
truth  that  "  God  is  in  Christ  Jesus  reconcilinc: 
the  world  unto  himself,  not  imputing  their 
trespasses  unto  them,"  unites  the  believer  to 
Jesus  and  gives  him  a  share  in  the  reconcilia- 
tion.    He  receives  the  atonement. 

Generally  this  most  free  and  immediate  of 
all  acts  is  preceded  by  severe  struggles.  The 
convinced  sinner  sees  mountains  of  hinderance 


262  JOY    IN    BELIEVING. 

now  received  tlie  atonement."  By  liim,  because 
lie  is  liimself  tlie  reconciler,  the  propitiation,  tlie 
surety,  intervening  between  God  and  tlie  sinner, 
bridging  over  tlie  gulf,  slaying  tlie  enmity, 
nailing  it  to  his  Cross,  and  so  making  peace. 
By  him  again,  because,  subjectively,  as  a  mat- 
ter of  experience,  we  receive  the  reconciliation 
through  Jesus  Christ.  It  is  from  his  hand  we 
receive  our  succour.  His  mouth  speaks  our  ad- 
mission to  favour.  His  Spirit  seals  the  recon- 
ciling truth  on  the  heart.  So  likewise,  we  are 
said  to  receive  the  reconciliation  in  two  senses. 
First,  we  have  now,  since  the  death  of  Jesus,  re- 
ceived a  gift  of  salvation  in  offer.  Now,  but 
never  before,  there  is  a  full  and  open  manifesta- 
tion of  a  way  of  life.  This  is  the  "  Redemption 
that  is  in  Christ  Jesus  whom  God  hath  set  forth 
to  be  a  propitiation  through  faith,  in  his  blood, 
to  declare  his  righteousness."  ii.  24,  25.  The 
closing  verses  of  the  context  gleam  with  the 
effulgent  radiance  of  this  truth  of  free  salvation. 
"  The  free  gift  is  of  many  offences  unto  justifica- 
tion ;  the  free  gift  came  upon  all  men  unto  justi- 
fication of  life ;  by  the  obedience  of  one  shall 
many  be  made  righteous."     "  That  as  sin  hath 


JOY    IN    BELIEVING.  263 

reigned  unto  death,  even  so  miglit  grace  reign 
tlirougli  righteousness  unto  eternal  life  by  Je$us 
Christ  our  Lord."  This  is  that  Cross  of  Christ 
in  which  Paul  gloried.  God  is  reconciled  by 
the  blood  of  the  Cross.  His  anger  is  turned 
away  from  all  w^ho  believe.  This  offer  of  salva- 
tion, tendered  to  us  as  a  truth,  we  now  have 
knowledge  of.  But  secondly  he  would  say,  We 
now  by  faith  accept  this  offer,  and  are  safe,  "  by 
whom  we  have  now  received  the  reconciliation." 
Here  we  plunge  at  once  into  saving  experience. 
This  is  a  matter  which  none  can  understand  but 
he  who  makes  trial  of  it.  On  this  point,  pre- 
cisely, hinges  om'  salvation.  By  faith,  or  believ- 
ing, we  receive  the  reconciliation.  It  is  faith 
which  makes  the  atonement  ours.  This  most 
simple  acquiescence  of  the  soul,  in  the  great 
truth  that  "  God  is  in  Christ  Jesus  reconcilino; 
the  world  unto  himself,  not  imputing  their 
trespasses  unto  them,"  unites  the  believer  to 
Jesus  and  gives  him  a  share  in  the  reconcilia- 
tion.    He  receives  the  atonement. 

Generally  this  most  free  and  immediate  of 
all  acts  is  preceded  by  severe  struggles.  The 
convinced  sinner  sees  mountains  of  hinderance 


264  JOY    IN    BELIEVING. 

between  liiiu  and  Christ.  A  hundred  things 
must  be  done  before  he  can  be  reconciled.  At 
length,  conquered,  and  with  pride  and  self- 
righteousness  humbled,  and  all  activity  in  the 
way  of  effort  slain,  he  gives  all  up,  repudiates 
all  his  own  strivings,  desists  from  self-prepara- 
tion, and  receives  the  atonement.  IS[ow,  what 
is  it  that  he  receives  ?  He  receives  the  wonder- 
ful  tidings  that  God  is  now  reconciled  to  him, 
freely,  fully,  and  forever.  There  are  those  to 
whom  this  is  long  incredible,  too  simple  to  be 
worth  any  thing,  too  good  to  be  true.  Their 
sins  are  so  great  that  the  breach  between  them 
and  God  is  infinite.  They  must  be  washed  be- 
fore they  can  venture  near  the  fountain.  They 
must  be  melted  before  they  come  to  the  fire. 
They  must  have  good  feelings,  which  are  the 
beginnings  of  salvation,  before  they  come  to  the 
Saviour.  These  are  all  different  ways  of  recon- 
ciling themselves ;  these  are  all  hinderances  in 
the  way  of  receiving  the  reconciliation.  He 
who  receives  it  receives  all  at  once  and  all  for 
nothing.  He  communicates  nothing,  brings 
nothing  in  his  hand,  offers  nothing.  Of  what 
avail  are  his  tears,  his  relentings,  his  reforms, 


JOY    IN    BELIEVING.  265 

liis  earnestness,  liis  compunctions,  liis  soft  feel- 
ings ?  Will  lie  add  these  straws  and  rags  as 
a  makeweiglit  in  God's  awful  scale  of  justice 
to  tlie  golden  talents  of  Christ's  righteousness  ? 
Will  the  beggar  lying  at  the  gate  refuse  to  en- 
ter in  till  he  has  offered  some  of  his  shreds  in 
pawn  for  the  admission  ?  Will  the  sinful  soul 
hold  back  when  the  eye  of  Jesus  sparkles  with 
love,  and  both  his  hands  are  stretched  out  with 
the  completed  and  all-perfect  reconciliation  ? 
ISTo  !  The  first  real  light  of  grace  shot  into  the 
chinks  of  the  prison  house  compel  the  sinking 
despondent  one  to  receive  the  reconciliation ; 
and  the  comprehensive  word  means  the  entire 
pacification  between  God  and  man,  of  which 
what  is  theologically  called  the  Atonement  is 
the  basis.  By  Jesus  he  receives  the  reconcilia- 
tion. From  Jesus  he  receives  it.  Nay,  it  is  Je- 
sus himself  that  he  receives,  and  this  is  faith. 
In  that  moment  he  is  united.  He  is  a  child  of 
God.  John  i.  12  :  "  But  as  many  as  received 
him  to  them  gave  he  power  to  become  the  sons 
of  God,  even  to  them  that  believe  on  his  name." 


IT.  The  emotions  founded  on  it  :  "  We  joy 

12 


266  JOY    IN    BELIEVING. 

in  God  through  our  Lord  Jesus  Christ J'^  It 
cannot  be  necessary  to  repeat  tliat  this  joy  en- 
sues upon  receiving  tlie  reconciliation.  World- 
ly j)eople  have  a  great  deal  of  joy,  and  look 
U23on  a  Christian  life  as  joyless.  But  their  joy 
has  some  capital  defects,  in  the  view  of  a  ration- 
al and  immortal  being :  it  is  variable,  uncertain, 
short  lived,  mixed,  impure,  and  dangerous. 
Self-deceived  and  worldly  professors,  who  have 
a  name  to  live  while  they  are  dead,  experience 
no  joy.  They  are  generally  uneasy  and  self- 
condemned;  an  evil  conscience,  never  yet 
touched  by  the  great  reconciliation,  forbids 
the  spreading  of  the  Avings  in  religious  rap- 
ture. The  awakened  unbeliever  has  no  joy,  be- 
cause he  has  no  reconciliation.  He  has  heard 
the  sound  of  the  coming  storm,  as  he  paces  the 
sands  over  which  the  gathering  tide  angrily 
rises.  He  looks  out  from  his  desolate  coast, 
seaward,  upon  a  waste  of  waters  on  whose  edge 
he  has  been  long  a  traveller,  but  whose  low 
murmur  of  wrath  he  never  heeded  before.  He 
has  been  anxiously  looking  to  the  beetling  wall 
of  precipice  which  overhangs  him  and  forbids 
escape  from  the  rising  flood  ;  but  the  long  black 


JOY    IN    BELIEVING.  267 

parapet  of  cliff  betrays  no  path,  no  step,  no  fis- 
sure. He  has  not  been  able  to  scale  it  by.  any 
self-relying  efforts,  such  as  personal  amendment, 
humiliation,  devotion,  penitence.  That  bulwark 
is  impregnable.  But  what  is  this  suddenly  ap- 
parent in  the  relentless  rock  ?  An  open  door  ! 
An  inviting  friend !  A  helping  arm  !  It  is 
the  atonement  of  Christ.  It  is  the  peacemak- 
ing of  his  blood  and  righteousness.  It  is  prof- 
fered reconciliation.  And  he  receives  it !  He 
accepts  it !  He  abandons  forever  his  methods 
and  appliances  of  selfrescue.  He  believes,  is 
justified  by  faith,  and  has  peace  with  God 
through  our  Lord  Jesus  Christ.  "And  not 
only  so,"  says  Paul  in  the  name  of  true  Chris- 
tians, "  but  we  joy  !  "  Yes,  joy  has  now  re- 
visited the  human  soul ;  and  it  is  this  which 
we  must  more  particularly  contemplate.  1.  It 
is  a  joy  specifically  refeiTed  to  this  one  persua- 
sion ;  joy  hecaU'Sd  ofheing  reconciled  or  brought 
to  peace  with  God,  after  having  lain  long  under 
his  displeasure.  "  We  have  received  the  recon- 
ciliation." It  is  God  who  properly  receives  the 
Atonement ;  it  is  we  w^ho  receive  the  reconcilia- 
tion.    And  hereupon  there  is  joy.     Heaven  is 


2C)8  JOY    IN    BELIEVING. 

no  longer  hostile.  The  feud  caused  by  sin  is 
made  uj^.  The  fear  of  a  punishment,  which  was 
all  the  greater  because  it  was  just,  is  taken 
away.  This  is  included  in  the  reconciliation. 
See  2  Cor.  v.  18.  The  embassadors  of  the  king- 
dom carried  this  message  to  you,  if  you  ever 
heard  the  Gospel ;  theirs  was  "  the  ministry  of 
reconciliation,  to  wit,  that  God  was  in  Christ 
reconciling  the  world  unto  himself,  not  imputing 
then-  trespasses  unto  them."  And  when  Paul, 
at  the  head  of  these  embassadors,  beseeches  thus 
for  Christ,  as  though  God  did  beseech  you  by 
them,  saying,  "  We  pray  you  in  Christ's  stead, 
be  ye  reconciled  to  God,"  mark  the  ground  and 
argument  which  he  subjoins :  "  For  he  hath 
made  him  who  knew  no  sin  to  be  sin  for  us, 
that  we  might  be  made  the  righteousness  of 
God  in  him."  2  Cor.  v.  21.  Matter  of  indiffer- 
ence to  the  "  whole,"  who  need  not  a  physician, 
but  of  life  or  death  to  one  under  the  law.  How 
a  true,  and  a  holy,  and  a  just  God  could  admit 
him  to  the  bosom  of  love,  he  did  not  see.  The 
Babel  tower  of  works,  and  frames,  and  feelings 
by  which  he  would  fain  have  reached  heaven, 
has  tumbled  about  him  in  confusion.     Behold 


JOY    IN    BELIEVING.  269 

all  obstacles  swept  away  by  the  mighty  arm  of 
God,  who  takes  the  whole  work  into  his  .own 
hands.  "  Salvation  is  of  the  Lord."  That  which 
you  could  not  do  he  hath  done.  He  does  not 
require  your  preparations,  amendments,  convic- 
tions, moods  of  grief,  submissions  ;  these  are  no 
parts  of  your  justification.  God  sweej)s  them 
away,  as  you  would  a  house  of  cards  on  your 
carpet,  to  replace  them  by  the  glorious  finished 
work  of  Christ,  and  as  you  receive  the  atone- 
ment, you  rejoice. 

Some  measure  of  joy  there  will  necessarily 
be  whenever  any  soul  accepts  pardon  and  peace. 
The  contrary  is  as  inconceivable  as  that  a  mur- 
derer under  the  gallows  should  receive  sudden 
pardon  without  emotion.  The  degree  of  joy  is 
nowhere  stated  nor  prescribed.  It  might  be  a 
rapture  almost  to  burst  the  clay  integuments ; 
it  often  is  a  gentle  acquiescent  glow  of  infant 
recognition.  Nothing  more  recalls  the  fresh  in- 
nocent delights  of  childhood,  than  the  convert's 
love  of  espousals.  But  the  quantity  of  joy  is 
indeterminate.  Let  no  man  rashly  acquit  or 
condemn  himself  on  any  such  uncommanded 
criterion.     The  constancy  of  this  early  joy  may 


270  JOY    IN    BELIEVING. 

not  be  Tinbroken.  The  sun  may  rise  and  enter 
clouds.  The  sun  may  shine  dubiously,  and  we 
may  not  discern  his  radiant  disk.  But  he  is 
there,  and  sometimes  he  breaks  forth.  Our  joy 
in  any  good  is  proportional  to  om^  previous  de- 
sire of  it  and  the  present  value  set  on  it.  Hence, 
where  convictions  of  sin  have  been  very  bitter, 
the  delight  of  pardon  is  most  remarkable.  Our 
joy  in  any  piece  of  good  news  is  proportional 
to  our  belief  of  it.  How  often  must  I  recall  to 
you  the  maxim  that  faith  is  faith,  however 
weak ;  and  where  there  is  faith  there  is  recon- 
ciliation, just  as  where  there  is  breath  there  is 
life.  But  just  as  an  infant  which  barely 
breathes,  though  certainly  living,  has  no  con- 
scious pleasure,  so  the  new  convert  who  barely 
believes  has  no  conscious  safety.  Yet  is  he  safe. 
Greater  faith  is  to  be  desired.  If  you  have  not 
believed  enough,  or  believed  aright,  go  not  back, 
O  sinner,  over  yom^  track  of  error ;  believe  again, 
believe  again  !  Look  out  of  self,  far  away  from 
home,  to  the  work  which  ended  at  Calvary,  to 
the  righteousness  summed  up  in  the  Cross 
and  Passion,  and  receive  the  Atonement !  The 
more  bright  this  vision  the  clearer  your  joy. 


JOY    IX    BELIEVING.  271 

You  cannot  trust  in  Christ's  work  too  mucli. 
He  who  by  salvation  means  deliverance  from 
sin,  cannot  for  salvation  too  soon  and  too  heav- 
ily lean  and  roll  his  whole  weight  on  the  arm 
of  Emmanuel.  And  when  you  accept  a  fi^ee  i^an- 
som  thus  offered,  you  cannot  joy  too  strongly. 
2.  The  rejoicing  of  a  new-born  soul  is  character- 
ized as  joy  ill  the  Lord  our  Saviour  ;  "  we  joy 
.  .  .  through  our  Lord  Jesus  Christ."  This 
differs  very  much  from  certain  doubtful  if  not 
counterfeit  conversions,  in  which  there  is  high 
rapture,  but  without  any  views  of  Christ  as  the 
reconciler.  We  have  had  painful  interviews 
with  such  persons.  From  defective  theology, 
from  training  under  a  ministry  which  under- 
values doctrine,  from  ignorance  of  the  evangelic 
method,  they  have  emerged  into  a  sort  of  Christ- 
less  peace.  They  first  had  trouble  and  next 
had  peace.  But  out  of  trouble  unto  peace  they 
have  come  without  any  special  thought  of  Christ 
or  Atonement.  They  have  climbed  the  wall, 
and  did  not  enter  the  celestial  gate.  "  I  [says 
Jesus]  am  the  Way,  the  TiTith,  and  the  Life : 
no  man  cometh  unto  the  Father  but  by  me." 
No  man  can  rejoice  too  strongly  in  Christ's  will- 


272  JOY    IN    BELIEVING. 

iiigness  to  receive  liim.  If  without  waiting  for 
any  feelings,  you  now,  on  that  sj)ot,  credit  what 
I  say,  viz.,  that  Christ  will  take  you,  here,  and 
reconcile  you  to  the  Father,  then  rejoice,  for 
heaven  rejoices  !  You  do  well,  you  cannot  do 
better.  But  if  your  joy  is  in  looking  back  to 
the  efforts  you  have  made,  to  the  repentings 
you  have  produced,  to  the  submissions  you  have 
effected,  to  the  new  course  you  have  entered  on, 
and  if  this  is  all,  if  no  Sun  of  Righteousness  beams 
in  your  heavens,  then  I  exhort  you  to  do  what 
you  have  left  undone :  Believe  in  the  Lord  Je- 
sus Christ,  and  thou  shalt  be  saved ;  accept  the 
reconciliation,  and  thou  shalt  legitimately  rejoice. 
All  true  Christians'  joy,  whether  at  first  believ- 
ing or  at  the  moment  of  dying,  is  "  through  our 
Lord  Jesus  Christ."  3.  Yet  tlie  convert'' s  joy  is 
in  God:  "  Not  only  so,  but  we  also  joy  in  God." 
There  is  no  contradiction  or  inconsistency.  Not 
to  say  that  Christ  is  God,  our  rejoicing  through 
Christ  or  on  account  of  Christ,  is  in  a  hio^h  and 
peculiar  sense  joying  in  God.  This  is  the  crea- 
ture's return  to  its  chief  good.  Unfallen  spirits 
rejoice  always  in  God,  as  did  Adam  and  Eve  in 
Eden.     Fallen  spirits  have  naturally  no  joy  in 


JOY    IN    BELIEVLNG.  273 

God.  Hence,  as  love  of  happiness  abides,  they 
long  and  lust  for  happiness  in  idols.  The  deejD 
consciousness  of  being  unreconciled  to  God 
keeps  the  soul  shy  of  him  in  sullen  alienation. 
This  inward  dull  pain  from  subdued  conviction 
of  wrath  makes  the  sinner  shun  God.  This  ac- 
counts for  your  having  no  Bible :  you  are  afraid 
of  it.  This  accounts  for  your  using  no  prayer : 
prayer  looks  God  in  the  face.  Dissociated  from 
God,  the  soul  comes  to  shrink  from  the  divine 
idea  itself.  Bad  becomes  worse,  and  distrust 
shows  itself  as  enmity.  Ah  !  my  brethren,  we 
have  now  travelled  very  far  fr^om  joy  in  God. 
We  have  only  to  carry  out  this  line  towards 
infinity  to  reach  eternity  of  sinful  alienation. 
What  a  life  from  the  dead,  wlien  the  sinner 
looks  up  and  sees  in  God  a  reconciled  Father, 
when  the  prodigal  feels  the  warm  tears  of  one 
falling  upon  his  neck  and  kissing  him,  w^hen  the 
rebel  receives  the  Atonement !  'Now  the  pre- 
cious theme  is  God  the  Saviour.  I  cannot  re- 
frain from  saying,  in  borrowed  language  :  "  To 
feel  as  if  you  were  in  the  company  of  God,  to 
have  delight  in  this  feeling,  to  triumph  in  God 
as  you  would  in  a  treasure  that  had  come  into 

12* 


274  JOY    IN    BELIEVING. 

your  possession,  to  dwell  upon  him  in  fancy 
and  with  fondness,  just  as  one  friend  dwells  in 
pleasing  remembrance  on  another,  to  reach  the 
ecstasies  of  devotion  and  find  that  the  minutes 
spent  in  communion  with  the  heavenly  and  un- 
seen Witness  are  far  the  sweetest  and  the  sun- 
niest of  your  earthly  pilgrimage,  to  have  a  sense 
of  God  all  the  day  long,  and  that  sense  of  him 
in  every  way  so  delicious  as  to  make  the  crea- 
ture seem  vain  and  tasteless  in  the  comparison, 
to  have  his  candle  shining  in  your  heart,  and  a 
secret  beatitude  in  him  of  which  other  men  have 
no  comprehension,  to  bear  about  with  you  that 
cheerful  trust  in  him,  and  that  cherished  regard 
to  him,  which  children  do  to  a  father  whose 
love  they  rejoice  in,  and  of  whose  good  will  they 
are  most  thoroughly  assured,  to  prize  the  peace- 
ful Sabbaths  ^nd  the  sacred  retirements  when 
your  soul  can  wing  its  contemplation  towards 
his  sanctuary  and  there  behold  new  glories  of  his 
character  at  the  very  time  that  you  can  exult 
in  confidence  before  him, — thus  to  be  affect- 
ed towards  God,  and  thus  to  glory  and  be  glad 
in  him,  is  certainly  not  a  common  attainment ; 
and  yet  we  do  not  see  how  any  tnie  saint,  any 


JOY    IN    BELIEVING.  275 

genuine  disciple,  can  be  altogether  a  stranger  to 
it."*  Of  this  quotation,  mark  the  qualifying 
phrase  at  the  end — no  genuine  disciple  is  alto- 
gether without  it.  Yet  the  stream  of  joy  may 
be  like  the  brook  Kedron,  very  shallow,  and 
dry  most  of  the  year.  The  reality  of  conversion 
must  not  be  judged  by  the  amount  of  the  joy. 
Indeed,  the  mind  had  better  be  turned  away 
from  considering  joy  as  an  evidence,  to  consider- 
ing Christ  as  the  source  of  joy.  Come  boldly 
to  God  in  Jesus  Christ,  as  already  reconciled  by 
the  blood  of  his  Cross.  He  that  was  your  ene- 
my has  become  your  friend.  The  high  model 
may  never  be  reached  ;  and  in  your  present  in- 
fantile experience  you  may  never  be  wafted  so 
high ;  but  look  high  !  Establish  it  as  the  law 
of  progress  forever,  that  your  joy  is  to  be  all 
in  God.  Even  the  Old  Testament  reveals  such 
exercises.  "  My  soul  shall  make  her  boast  in 
the  Lord."  "  Oh  !  magnify  the  Lord  with  me, 
and  let  us  exalt  his  name  tos^ether."  "  I  will 
rejoice  in  the  Lord,  I  mil  joy  in  the  God  of  my 
salvation."  "  I  will  go  unto  the  altar  of  God, 
of  God  my  exceeding  joy."     4.  This  great  exult- 

*  Cbalin.  Pwom.  in  loc. 


276  JOY    IN    BELIEVING. 

i^^o  j^y  '^^^^f^y  i^  yours.  To  you,  also,  is  offered 
the  reconciliation.  To  every  hearer  of  the  Gos- 
pel, in  all  the  universe,  who  believes,  this  re- 
denij^tion  is  made  over.  Are  you  doubtful 
whether  some  of  the  steps  you  have  taken  are 
right  or  not  ?  Here  is  a  step  which  is  always 
right.  It  is  always  right  to  believe.  It  is  al- 
ways sinful  not  to  believe.  No  delay  is  lawful 
with  a  sovereign.  The  king's  business  requireth 
haste.  It  can  never  be  wrong  to  accept  what 
God  offers :  it  can  never  be  safe  to  put  off  ac- 
cepting it.  Now,  that  which  God  offers  is  re- 
conciliation. The  atonement  propitiation  was 
offered  to  God,  and  was  accepted  of  him.  Jus- 
tice is  satisfied  with  every  one  who  believes. 
As  the  result  of  this  atonement,  God  offers  to 
you  entire  pardon,  peace,  and  life.  What  shall 
you  do  ?  Receive  the  reconciliation.  Receive 
the  atonement.  Receive  the  Cross.  Receive  the 
Righteousness.  '  Receive  the  Lord  Jesus !  Is  it 
done  ?  Then  he  is  yours.  The  espousal  is  ac- 
complished. The  iniquity  is  pardoned,  and  the 
sin  covered.  That  believing  has  made  you 
Christ's.  You  are  one  with  him.  His  substi- 
tuted acts  and  sufferings  go  for  yours.      His 


JOY    IN    BELIEVING.  277 

rigliteoiisness  is  your  righteousness,  his  Father 
is  your  Father,  and  his  God  your  God.  I  seem 
to  hear  the  new  song  from  your  mouth.  Is.  xii. : 
^'  Behold  !  God  is  my  salvation ;  I  will  trust 
and  not  be  afraid ;  for  the  Lord  Jehovah  is  my 
strength  and  my  song,  he  also  is  become  my  sal- 
vation. O  Lord !  I  will  praise  thee.  Then  thou 
wast  angry  with  me ;  thine  anger  is  turned  away 
and  thou  comfortedst  me."  The  voice  of  God's 
truth  to  delaying  seekers  is,  Ye  will  not  come 
unto  me,  that  ye  may  have  reconciliation.  Lo  ! 
it  is  here,  it  is  complete.  Take  of  the  water  of 
life,  take  of  the  blood  of  expiation,  freely.  The 
Lamb  of  vision  lies  on  the  altar  before  the  heav- 
enly throne,  still  bleeding  as  from  recent  death. 
God  accepts  the  amends.  Sinner,  why  should 
not  you  ?  Add  not  to  your  other  sins  the  de- 
structive sin  of  unbelief,  for  if  it  be  final,  you 
perish.     But  "  be  ye  reconciled  to  God." 


XI. 

HOPE    OF    RIGHTEOUSNESS. 


HOPE    OF    EIGHTEOUSNESS. 


Galatiaxs  V.  5. — "For  we  through  the  Spirit  wait  for  the 
hope  of  righteousness  by  faith." 


Ii^  partially  sanctified  liuman  nature  we  dis- 
cern a  uniform  tendency  to  slide  away  from  a 
religion  tliat  is  spiritual,  to  one  wliicli  is  out- 
ward aud  ceremonial.  Carnal,  self-righteous 
man  loves  to  have  something  palpable  in  his 
hand,  which  he  can  show  as  his  title  .  .  though 
it  be  only  a  cross,  or  a  string  of  beads,  or  a  sac- 
rament. Among  early  Christians,  no  sooner 
was  the  Evangelist  or  Apostle  out  of  the  way, 
than  they  strayed  off  after  some  false  teacher. 
The  simplicity  and  the  liberty  of  Gospel  grace 
were  both  yielded.  "Ye  observe  days,  and 
months,  and  times,  and  years,"  verse  10 ;  "I  am 
afraid  of  you,  lest  I  have  bestowed  upon  you 


282  HOPE    OF    RIGHTEOUSNESS. 

labour  in  vain."  They  stood  not  fast  in  the 
liberty  wherewith  Christ  had  made  them  free, 
but,  under  the  guidance  of  false  teachers,  had 
entangled  themselves  with  the  Judaic  yoke,  of 
which  circumcision  was  the  pledge  and  sign. 
The  consequence  of  this,  as  Paul  assures  the 
Galatians,  was  very  serious.  Those  who  did  so 
under  the  idea  of  being  thereby  justified  in  the 
sight  of  God,  had  abandoned  the  free  Gospel. 
"  Ye  are  fallen  from  grace,"  verse  4 ;  "  For  we 
through  the  Spirit  wait  for  the  hope  of  right- 
eousness by  faith." 

This  is  a  proposition  which  merits  our  study, 
as  confirming  the  evangelical  spirit  on  a  particu- 
lar point,  not  confined  to  Galatia  or  to  apostolic 
days.  We  shall  inquire  first  what  righteousness 
is  ;  secondly,  what  the  hope  of  righteousness  is ; 
thirdly,  whence  righteousness  and  hope  pro- 
ceed ;  and  fourthly,  by  what  agency  this  happy 
state  of  mind  is  wrouo-ht. 

I.  What  is  Kighteousness  ?  It  is  that  which 
puts  us  right  in  the  sight  of  God.  It  is  legal 
rightness.  When  the  rule  is  applied  to  a  sur- 
face in  carpentry,  and  all  is  coincident,^  we  say 


HOPE    OF    RIGHTEOUSNESS.  283 

it  is  right.  When  the  moral  rule,  the  Law,  is 
applied  to  human  character  and  deeds,  and  all 
is  in  full  conformity,  we  say  such  character  and 
deeds  are  right,  and  such  person  is  righteous. 
Observe,  though  the  same  person  may  be  in- 
wardly virtuous  or  holy,  and  relatively  right- 
eous, the  two  notions  are  different.  The  perfect 
man,  for  example,  unfallen  Adam,  would  be 
righteous  on  account  of  his  holiness,  but  the 
former  is  distinguishable  as  having  reference 
to  law  and  its  sanctions.  When  we  think  of 
righteousness  strictly  so  named,  we  think  of  a 
law-giver,  ^.  ^.,  God ;  and  we  think  of  his  pub- 
lished commandments,  his  glorious  rewards,  his 
awful  threatenings,  his  award  of  both  at  the 
day  of  judgment,  and  the  heaven  and  hell  which 
ensue.  The  character  and  course  of  conduct 
which  can  answer  these  demands,  meet  this 
scrutiny,  and  claim  this  reward,  are  righteous. 
And  the  performance,  in  human  nature,  and 
under  the  law,  which  answers  all  these  condi- 
tions, is  righteousness.  The  least  defect,  failure, 
or  blemish  destroys  the  whole  claim.  Tlie 
flight  towards  heaven  equally  fails  if  one  league 
or  millions  of  leagues   be  lacking.     Were  we 


284  HOPE    OF    RIGHTEOUSNESS. 

sj)eakiDg  of  mercy,  or  forbearance,  or  divine  com- 
passion, it  would  be  a  different  matter ;  but 
wlien  we  speak  of  righteousness,  we  mean  per- 
fection. Imperfect  righteousness  is  no  right- 
eousness, as  a  line  which  deviates  is  not  a  right 
line.  Grace  may  work  otherwise,  but  we  are 
now  in  the  forum  of  justice,  where  the  question 
is,  Has  the  debt  been  fully  paid  ?  and  he  who 
has  discharged  all  is  righteous.  God's  law,  like 
himself,  demands  the  utmost  obedience ;  it  can- 
not demand  less.  Adam  rendered  this  up  to 
a  certain  point ;  Christ  rendered  it  to  the  end. 
But  it  is  very  evident  that  no  mere  man,  since 
the  fall,  has  rendered  or  can  render  any  such 
obedience ;  no  man  is  right  in  the  view  of 
law ;  no  man  is  just  in  the  sight  of  God.  Ex- 
actly thus  our  apostle  speaks,  iii.  10,  "  For  as 
many  as  are  of  the  works  of  the  law  are  under 
the  curse,  for  it  is  written.  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are 
written  in  the  book  of  the  law  to  do  them ; " 
again,  11,  "  that  no  man  is  justified  by  the  law 
is  evident."  The  award  of  every  enlightened 
man's  conscience  responds  in  full  agreement. 
You,  my  resDected  hearer,  know  assuredly  that 


HOPE    OF    RIGHTEOUSNESS.  285 

your  heart  and  life  are  not  in  sucli  blameless 
undeviating  agreement  witli  God's  law  that  you 
can  lay  the  hand  on  the  heart  and  say,  "  O  God, 
thou  knowest  I  am  perfectly  just."  And,  there- 
fore, the  sole  and  inevitable  issue,  by  any  law- 
method,  is  simply  damnation. 

But  what  ?  Is  the  whole  race  consigned  to 
wrath,  and  is  there  no  such  thing  as  actual  right- 
eousness or  j  ustifi cation  ?  Clearly,  such  would  be 
the  result,  if  right,  and  law,  and  mere  justice  were 
left  to  work  out  the  problem.  Eternal  justice, 
not  blind,  but  too  keenly  seeing,  holding  aloft 
the  infallible  scales,  lifting  the  gleaming  and  in- 
sufferable sword,  knows  nothing  of  mercy,  and 
can  pronounce  just  him  only  who  sinneth  not. 
Is  there  then  no  human  righteousness  in  the 
universe  ?  Sing,  O  heavens,  there  is  !  Just  this 
is  what  the  Son  of  God  became  human  for,  that 
he  might  produce  and  present  a  human  right- 
eousness, an  absolute  conformity  to  law,  in  the 
sinning  nature.  God,  whose  judgments  are  al- 
ways according  to  truth,  pronounces  Jesus 
righteous.  But  he  does  more.  He  makes  over 
this  righteousness  of  Jesus  to  the  sinner.  God 
gives  him  it ;  it  is  his.     This  single  act  of  free 


286  HOPE    OF    RIGHTEOUSNESS. 

grace  turns  the  scale.  This  infinite  weight 
thrown  in  makes  it  preponderate  in  the  sinner's 
favour.  This  immeasurable  value  pays  the 
debt.  This  intervening  substitution  shifts  the 
edge  of  the  sword  from  the  sinner  to  the  Sav- 
iour. What  has  come  in  to  make  this  amazing 
difference  is  righteousness,  the  righteousness  of 
Christ,  made  up  of  his  doing  and  his  suffering, 
or  active  and  passive.  It  is  the  righteousness 
of  God,  for  God  ordained  it,  accepts  it,  and  con- 
fers it.  It  is  the  sinner's  righteousness,  because 
God,  by  a  sovereign  act  in  his  own  court,  puts 
it  over  to  the  sinner's  credit,  reckons  it  to  the 
sinner,  i,  ^.,  imputes  it  to  the  sinner.  And  this 
is  the  imputation  of  Christ's  righteousness,  on 
the  ground  of  which  the  Lord  God  justifies  the 
ungodly.  This,  and  nothing  less  or  more,  is  the 
available  righteousness  of  every  one  who  is  ac- 
cepted. This  made  all  ring  again  in  apostolic 
days.  "  The  righteousness  of  God  without  the 
law  is  manifested."  iii.  21.  "To  declare  his 
righteousness  for  remission  of  sins  that  are  past." 
iii.  25.  "  Unto  whom  God  imputeth  righteous- 
ness without  works."  iv.  5.  "  By  the  obe- 
dience of  one  shall  many  be  made  righteous." 


HOPE    OF    RIGHTEOUSNESS.  287 

V.  19.  "  Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  believeth."  x.  .4. 
"  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us."  Gal.  iii.  13. 
The  justification  or  declaring  righteousness  is 
complete  at  one  act,  and  is  different  from  the 
making  holy  or  sanctification.  By  virtue  of 
Christ's  obedience  unto  death,  undertaken  in 
our  stead,  performed  in  our  name  and  nature, 
and  imputed  to  us,  who  are  at  the  same  moment 
made  one  with  Christ,  God  freely,  and  of  his 
sovereignty,  but  in  infinite  grace  so  far  as  we 
are  concerned,  is  pleased  to  regard  his  law  as 
satisfied  and  his  glory  manifested.  And  this  is 
righteousness. 

II.  AVhat  is  the  hope  of  Righteousness  ?  It 
lies  in  the  entire  clause,  ''  Wait  for  the  hope  of 
righteousness."  "  We  most  earnestly  and  ex- 
pectantly look  forward  for  the  accomj)lishment 
of  the  great  hope  of  life,  namely,  the  celestial 
glory  awaiting  those  who  are  justified."  Called 
the  hope  of  righteousness,  because  where  there 
is  guilt  there  is  despair,  and  where  there  is  par- 
don there  is  hope  of  glory.     As  long  as  a  man 


288  HOPE    OF    TvIGHTEOUSNESS. 

is  under  bondage  of  sin,  at  enmity  with  God, 
feeling  a  bad  conscience,  dreading  his  Maker, 
and  uncertain  what  moment  wrath  may  break 
upon  him  to  the  uttermost,  he  lives,  a  wretched, 
desponding  creatui^e.  "  Having  no  hope."  He 
may  divert  his  attention,  but  whenever  he  re- 
turns to  the  great  matter  .  .  .  the  sword  is 
hanging  over  him  by  a  hair.  All  men  desire 
happiness  after  death,  and  the  least  ray  of  relig- 
ion shows  that  this  is  connected  with  God's  fa- 
vour. Conscience  sits  at  the  threshold  keeping 
out  all  hope  of  peace,  till  the  doorpost  is  sprin- 
kled with  paschal  blood.  It  is  a  good  day  for 
any  house,  when  Christ's  righteousness  comes 
in,  bringing  peace  and  joy  in  its  train.  I  have 
been  greatly  struck  with  the  breadth  and  gran- 
deur of  the  term  Hope  in  the  New  Testament. 
It  takes  in  all  heaven.  Especially  in  reference 
to  this  matter  of  justification,  it  looks  forward  to 
the  sublime  adjudication,  when  the  sinner  who 
has  already  been  justified  in  the  court  of  God's 
decree,  and  in  the  court  of  conscience,  shall  be 
openly  acknowledged  and  acquitted  in  the  court 
of  the  universe.  That  is  the  ultimate  justifica- 
tion, immediately  antecedent  to  the  throwing 


HOPE    OF    RIGHTEOUSNESS.  289 

open  of  lieaven-gate  and  tlie  entrance  of  the 
countless  tlii^ongs  into  the  joy  of  the  Lord.  As 
future,  this  is  an  object  of  expectation,  and  as 
good,  of  hope.  And,  as  the  original  imports, 
this  looking  forward  is  wistful  and  intense. 
Amidst  the  throes  of  this  dark  and  troubled 
period  of  transition  and  discipline,  the  saints 
look  to  the  hills,  and  watch  for  the  morning. 
This  holds  up  the  head,  in  deep  waters,  and 
makes  pain  tolerable.  "  For  I  reckon  that  the 
sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  which  shall  be 
revealed  in  us,  for  the  earnest  expectation  of 
the  creature  waiteth  for  the  manifestation  of  the 
sons  of  God."  viii.  18.  The  whole  company 
of  believers  on  earth  are,  as  it  were,  looking 
with  outstretched  necks  towards  the  sunrising. 
"  Ourselves  also  which  are  the  first  fruits  of  the 
Spirit,  even  we  ourselves,  groan  within  our- 
selves, waiting  for  the  adoption,  to  wit,  the  re- 
demption of  our  body ;  for  we  are  saved  by 
hope."  viii.  23.  This  hope  "  we  have  as  an 
anchor  of  the  soul,  sure  and  steadfast ; "  &c, 
Chrisf  s  righteousness  has  this  heavenly  reward ; 
and  the  redeemed  soul,  at  favoured  hours,  looks 

13 


290  HOPE    OF    RIGHTEOUSNESS. 

forward  to  tlie  meeting  witli  inexpressible  de- 
sire.    Sucli  is  tlie  hope  of  righteousness. 

III.  Whence  proceed  this  righteousness  and 
this  hope  of  righteousness  ?  Both  from  faith  ; 
"we  wait  for  the  hope  of  righteousness  by 
faith."  The  righteousness  and  the  hope  are  by 
faith.  1.  The  righteousness  is  by  faith.  You 
will  hardly  expect  me  now  and  here  to  go  over 
the  oft-recited  passages  which  prove  that  our 
justification  is  by  faith.  Let  me  rather  spend 
the  time  in  explaining  to  humble  minds  the 
point  of  doctrine  which  is  there  proved. 
Righteousness  exists,  yonder,  in  "  Jesus  Christ 
the  righteous."  But  how  does  this  become 
mine  ?  Seeing  all  men  are  not  made  righteous, 
how  shall  I  be  so  made  ?  Or,  as  the  sinner, 
wrestling  with  his  sins  is  sometimes  led  to  ex- 
press it.  How  can  I  reach  Jesus  the  Saviour  ; 
how  is  it  possible  for  me  to  get  up  to  him,  so  as 
to  be  possessed  of  the  advantages  of  his  death  ? 
I  know  he  is  rich  in  all  treasures  of  salvation, 
and  has  merits  enough  to  lift  a  universe  out  of 
the  throat  of  perdition ;  but  are  they  mine  ? 
or  how  can  they  be  made  available  ?  O,  tell 
me,  how  to  pass  this  gulf  between  the  Redeemer 


HOPE    OF    RIGHTEOUSNESS.  291 

and  my  soul  ?  It  is  true,  my  dear  hearer,  tliat 
Jesus,  all-sufficient  Saviour  as  lie  is,  does  not 
actually  save  all  men;  and  it  is  certainly  a 
possible  thing  that  he  may  never  save  you,  and 
that  after  all  your  instruction,  and  all  your 
seeking,  and  all  your  impressions,  you  may  go 
away  from  the  face  of  Him  that  sitteth  on  the 
throne,  without  a  righteousness.  It  is  not  ne- 
cessarily yours.  But,  hear  me,  for  your  soul's 
sake.  It  is  yours  in  sufficiency,  yours  in  fitness, 
and  yours  in  God's  gift  to  sinners  of  mankind. 
And  it  is  yours  in  all  its  largest  meaning,  and 
for  all  your  boundless  want,  if  believing  you 
accept  it.  Faith  receives.  There  is  no  adding 
a  link  of  your  own  to  the  golden  chain  which 
God  lets  down  from  heaven  ;  but  faith  receives. 
The  righteousness  of  Jesus  becomes  yours  on 
your  simj^le  believing ;  it  is  "  received  by  faith 
alone."  And  this  is  the  reason  why  with  every 
variety  of  command,  argument,  and  entreaty, 
we  again  and  again  call  upon  you  to  believe. 
There  is  nothing  that  a  man  can  do,  say,  or  feel, 
which  occasions  him  so  little  ground  of  glorying 
as  his  faith.  Indeed,  he  does  not  come  to  fiiith, 
till  he  has  tried  every  thing  else  and  run  the 


292  HOPE    OF    RIGHTEOUSNESS. 

whole  round  of  self-righteous  endeavour.  And 
when  he  comes  to  faith,  he  finds  it  so  slender, 
imjDonderable,  evanescent  an  act,  that  he  sees  in 
it  only  a  mode  of  connection,  an  instrument  of 
union.  But  for  the  very  reason  that  it  is  all 
meritless  in  itself,  it  glorifies  Christ's  righteous- 
ness. If  there  were  any  even  the  least  particle 
about  faith,  to  which  the  old  merit-mono;erino; 
nature  could  cling,  it  would  do  so.  But  faith, 
in  the  scale  of  merit,  is  sheer  nothing ;  and 
hence  again  and  again  in  the  Scriptures,  to  be 
justified  by  faith  is  to  be  justified  by  nothing 
of  our  own.  Mark  how  it  is  put  right  over 
against  justification  by  works,  as  necessary  and 
essentially  its  opposite,  so  that  justification  by 
faith  is  gratuitous  justification.  Romans  iii.  22. 
"  The  righteousness  of  God,  which  is  by  faith 
of  Jesus  Christ,  unto  all  and  upon  all  that  be- 
lieve." 28.  "  Therefore  we  conclude  that  a 
man  is  justified  by  faith  .  .  .  without  the  deeds 
of  the  law."  4,  5.  '^  To  him  that  worketh 
not,  but  believeth  on  him  that  justifieth  the  un- 
godly, his  faith  is  counted  for  righteousness." 
And  examine  with  me  the  words  preceding  my 
text,  and  out  of  which,  as  by  contrast,  my  text 


HOPE    OF    RIGHTEOUSNESS.  293 

arises.  "  Beliold,  I,  Paul,  say  unto  you,  tliat  if 
ye  be  circumcised,  Christ  sliall  profit  you  noth- 
ing ;  Christ  is  become  of  no  effect  unto  you ; 
whosoever  of  you  are  justified  by  the  law,  ye 
are  fallen  from  grace,  for  we  [mark  the  contrast, 
which  establishes  the  doctrine]  we  wait  for  the 
hope  of  righteousness  through  faith."  He  that 
believes,  then,  does,  instantly  on  his  believing, 
receive  the  rio;hteousness  of  Christ  as  his  own. 
And  thus  our  third  inquiry  is  answered  in  part ; 
the  righteousness  is  by  faith. 

But,  2.  The  hope  of  the  righteousness  is  by 
faith ;  a  point  of  vast  importance,  but  sjDcedily 
settled.  Faith  so  takes  God  at  his  word,  so 
"sets  to"  its  seal,  so  credits  the  utterances  of 
eternal  love,  so  appropriates  the  obedience  of 
Christ,  and  so  cleaves  to  hun,  as  a  Mediator, 
Priest,  and  Deliverer,  that  where  it  is  strong 
or  of  high  degree,  it  instantly  grows  uj)  into 
hope  of  salvation.  It  instantly  places  this  hel- 
met on  the  head.  It  j)iercingly  looks  forward 
to  the  future  and  invisible,  and  beholds  the 
judgment  set  and  the  books  opened,  but  as 
clearly  descries  the  ever-fresh  sacrifice  and  ever- 
prevailing  righteousness,  lying  in  heavenly  obla- 


294  HOPE    OF    RIGHTEOUSNESS. 

tion  on  tlie  altar.  Hence  tlie  more  faitli  rises, 
and  it  is  a  tiling  of  degrees,  tlie  more  does  Hope, 
blessed  hope,  take  hold  on  immortality.  And 
so  we  have  learned  whence  this  righteousness 
and  this  hope  of  righteousness  proceed. 

IV.  By  what  agency  is  this  happy  state  of 
mind  wrought  ?  By  the  operation  of  the  Holy 
Ghost.  ^'  For  we,  through  the  SpiPwIT,  wait  for 
the  hoj)e  of  righteousness  by  faith."  In  Paul's 
writings  you  have  long  ago  remarked  the  con- 
tinual parallel  and  contrast  betAveen  two  princi- 
ples of  action,  which  he  calls  the  flesh  and  the 
spirit.  There  is  no  understanding  his  high  ar- 
gument without  keeping  this  fully  in  mind.  In 
two  places  this  subject  is  specially  discussed ; 
in  the  seventh  chapter  of  Romans,  and  in  our 
context.  Our  apostle  represents  the  two  as  not 
only  in  opposition,  but  in  the  struggle  of  con- 
flict. In  the  unconverted,  it  is  all  flesh ;  in  the 
glorified,  it  is  all  spirit.  In  the  militant  mem- 
bers of  Christ,  there  is  contest,  such  as  to  give 
pertinency  to  the  exhortation,  verse  16,  "  This  I 
say,  then.  Walk  in  the  spirit,  and  ye  shall  not 
fulfil  the  lust  of  the  flesh,  for  the  flesh  lusteth 


HOPE    OF    RIGHTEOUSNESS.  295 

against  the  spirit,  and  the  spirit  against  the 
flesh ;  so  that  ye  cannot  do  the  things  that  ye 
would."  Yet,  day  by  day,  the  flesh  grows 
weaker,  and  the  new  creature  stronger,  while 
the  "inward  man  is  renewed  day  by  day." 
Comp.  John  iii.  6.  That  portion  of  humanity, 
so  to  speak,  which  is  inhabited  by  the  Spirit  of 
God,  and  from  him  named  spirit,  is  perpetually 
actuated  by  a  supernatual  and  divine  energy, 
under  which  it  puts  forth  acts  in  modes  of  spir- 
itual action  which  we  call  graces.  Faith,  Hope, 
and  Love  are  the  chief  of  these,  but  faith  and 
hope  are  those  which  concern  us  here.  Every 
act  of  believing  and  holy  assurance  is  produced 
in  the  soul  by  the  influence  of  the  indwelling 
Spirit.  The  moment  a  sinner  believes,  and  is 
thereby  united  to  Christ,  he  receives,  in  gracious 
effluence  from  the  Head,  the  Spirit  of  Christ,  to 
be  in  him  an  abiding  source,  a  well  of  water 
springing  up  to  everlasting  life.  Those  trust- 
ings,  hopings,  and  waitings  of  which  we  read, 
are  but  the  filial  voices  of  the  Spirit  in  the  heart, 
the  new-born  soul  crying  out  for  God,  for  the 
living  God.  Slavish  feelings,  disquietudes,  and 
doubts,  are  no  more  from   Christ  than  dark- 


296  HOPE    OF    PJGHTEOUSNESS. 

ness  is  from  tlie  sun ;  tliougli  incidentally  we 
know  the  sun  occasions  shadows.  But  the 
operation  of  the  new  nature  is  hope  and  joy. 
"  So,  then,  brethren,  we  are  not  children  of  the 
bondwoman,  but  of  the  free."  As  surely  as  we 
are  actuated  by  this  influence,  or  "  led  by  the 
Spirit  of  God,"  so  truly  are  we  "  sons  of  God." 
For  thus  Paul  proves  it,  "  for  ye  have  not  re- 
ceived the  spirit  of  bondage  again  to  fear ;  but 
ye  have  received  the  spirit  of  adoption,  whereby 
we  cry  Abba,  Father."  And  thus  we  find  our 
answer  to  the  question  by  what  agency  this 
blessed  state  of  mind  is  wrought.  "Through 
the  Spirit,  we  wait  for  the  hojDe  of  righteousness 
by  faith." 

Our  meditation  has  caused  to  pass  before  us 
the  great  idea  of  Gospel  righteousness,  the  hope 
of  redemption  from  this  righteousness,  the 
ground  of  both  righteousness  and  hope  in  faith, 
and  the  origin  of  all  in  the  Spirit. 

Now  I  turn  suddenly  from  these  doctrinal 
statements  to  address  those  who  have  no  Spirit 
of  power,  no  faith,  no  righteousness,  and  no 
hope.  As  the  subject  has  revolved  before  you, 
you  have  wondered  perhaps  that  any  should  be 


HOPE    OF    RIGHTEOUSNESS.  297 

interested,  and  we  have  been  unto  you  as  "  one 
tliat  mocketh."  Even  if  the  entire  discussion 
has  not  seemed  dull,  it  has  waked  no  vibratins; 
chords  of  experience.  Ah  !  my  hearers,  thus  it 
has  been  in  all  ages  of  the  church.  If  our  Gos- 
23el  be  hid,  it  is  hid  to  them  that  are  lost. 
Blindness  on  this  point  remains  with  many  all 
their  days,  and  accompanies  them  into  the  gates 
of  death.  Having  eyes,  they  see  not,  and  hav- 
ing ears,  they  hear  not.  And,  what  is  fearful, 
they  are  at  ease.  One  may  be  blind  and  not 
know  it.  Great  cause  have  you,  my  perishing 
fellow-sinner,  to  bewail  that  dark  and  carnal 
mind  which  will  not  admit  a  ray  from  the  face 
of  Jesus  Christ.  We  hold  over  your  head  a  ce- 
lestial crown,  but  you  will  not  heed  it.  The 
terms  in  which  we  describe  great  heavenly 
blessings  are  unintelligible  to  you,  through 
your  want  of  spiritual  understanding.  You  are 
growing  older  without  coming  any  nearer  to  the 
door  of  mercy.  Again  and  again  you  have  seen 
it  open  to  receive  some  friend  or  neighbour,  and 
then  you  have  seen  it  shut.  There  is  an  hour 
coming,  hastening  on  the  mighty  wings  of  Time, 

when  either  you  will  have  believed  in  this  sai- 
ls* 


300  HOPE    OF    KIGHTEOUSNESS. 

a  ray  of  sunliglit,  steals  into  tlie  cMnks  of  this 
dungeon,  and  reveals  the  Son  of  God  standing 
beside  the  sufferer,  who  sinks  and  says,  "  My 
Lord  and  my  God  !  "  Now  he  knows  that  jus- 
tice is  satisfied  and  God  reconciled.  How  glo- 
riously resplendent  shines  that  righteousness 
which  covers  the  sin  and  shame  of  millions  ! 
How  sweetly  he  falls  into  the  arms  of  Divine 
Love !  Lord,  I  believe,  help  mine  unbelief ! 
The  Lord  helps  indeed,  lifts  up  the  fainting 
one,  whispers  syllables  of  peace,  and  pours  in 
cordials  of  promise.  Is  he  not  secure  1  He 
looks  towards  Jehovah  as  a  reconciled  father. 
He  looks  towards  the  Judgment  Day  as  a  meet- 
ing of  love  with  his  King.  There,  at  that  once 
dreaded  tribunal,  he  beholds  the  display  of  the 
perfect  righteousness  in  which  he  trusts.  He 
believes ;  he  is  justified  ;  he  hopes  ;  he  waits  in 
joy.  He,  through  the  Spirit,  waits  for  the 
hope  of  righteousness  by  faith.  Here  is  our 
doctrine  turned  into  experience. 

But  all  this  time  I  am  sjDeaking  only  of  the 
childhood  of  experience ;  of  sentiments  which 
belong  to  the  babe  in  Christ.  Li  spite  of  the 
\vorld's  disbelief  and  the  ignorance  of  shallow. 


HOPE    OF    RIGHTEOUSXESS.  301 

worldly  Christians,  the  truth  must  be  declared. 
Keligion  is  a  living  process.  When  the  Spirit 
takes  hold  of  a  man  to  transform  him  into  a 
child  of  grace,  working  faith  in  him,  and  open- 
ing his  eyes  to  see  the  boundless  riches  of  grace, 
the  work  goes  on  continually.  There  is  growth 
of  knowledge,  faith,  and  hope.  The  more  the 
spiritual  process  advances,  the  more  does  relig- 
ion become  distinguished  from  all  its  outward 
forms,  and  attain  likeness  to  the  infinite  benevo- 
lence of  God;  as  the  words  next  following 
show :  "  For  in  Jesus  Christ  neither  circumcision 
avail eth  any  thing  nor  uncircumcision,  but  faith, 
which  worketh  by  love."  If  we  have  known 
that  faith,  my  brethren,  we  are  in  the  state  of 
waiting  described  in  the  text.  We  wait,  as  the 
servant,  for  his  Lord's  return.  We  wait,  as  the 
heir,  for  his  inheritance.  We  wait,  as  the  bride, 
for  her  Beloved.  The  time  seems  wearisome 
and  the  earth  is  a  prison-house,  till  the  day 
break,  and  the  shadows  fly  away.  There  is 
something  better  coming  than  even  the  higher 
joys  of  earthly  experience ;  though  this  is 
greater  than  most  of  us  imagine.  We  wait  for 
that  which  shall  as  much  surpass  all  revelations 


302  HOPE    OF    RIGHTEOUSNESS. 

of  the  earthly  church,  as  the  bright  morning 
surpasses  the  early  twilight.  "  For  we  are  saved 
by  hoj)e  ;  but  hope  that  is  seen  is  not  hope ;  for 
what  a  man  seeth  what  doth  he  yet  hope  for  ? 
But  if  we  hope  for  that  we  see  not,  then  do  we 
with  patience  wait  for  it.  And  we  so  wait,  we 
have  seen,  through  the  Spirit,  "  because  he 
maketh  intercession  for  the  saints  according  to 
the  will  of  God ;  and  we  know  that  all  things 
work  together  for  good  to  them  that  love  God, 
to  them  that  are  the  called  according  to  his  pur- 
pose." When  we  cast  away  our  own  righteous- 
ness and  betake  ourselves  to  the  righteousness 
of  God,  we  were  like  some  shipwrecked  crea- 
tures on  the  wild  ocean,  who  had  left  one  sink- 
ing bark  and  swam  to  the  gallant  vessel  of  re- 
lief But  not  for  relief  only.  Has  she  not 
spread  her  sails,  and  is  she  not  bearing  away 
towards  those  green  shores  where  pain  and  sin 
are  unknown,  and  where  the  hope  of  righteous- 
ness is  consummated  ?  We  cannot  rest  here. 
There,  there  is  our  home.  Every  scene  of  life, 
to  the  eye  of  the  believer,  must  be  tinged  with 
colours  fluno^  over  it  from  the  comino:  state.  Be- 
lieve  in  a  heaven  at  all,  in  a  meeting  with  Jesus, 


HOPE    OF    RIGHTEOUSNESS.  303 

in  a  gatliering  togetlier  unto  liim,  in  a  resurrec- 
tion, and  assembling,  and  universal  home-bring- 
ing of  elect  ones,  to  go  out  no  more  for  ever — . 
once  believe  in  this,  and  human  life  becomes  a 
different  thino;.  All  its  relations  are  chano^ed. 
Ten  thousand  matters,  otherwise  of  great  inter- 
est, grow  pale,  as  stars  at  sunrise.  Of  every 
acquisition  and  connection  we  henceforth  in- 
quire, How  will  it  stand  the  test  of  fire  ?  how 
will  it  pass  through  the  judgment  ?  how  will  it 
look  one  thousand  years  hence  ?  yea,  a  million 
ages  and  millenniums  hence  ?  how  does  it  con- 
sort with  the  hoj)e  of  righteousnsess  by  faith  ? 
If  we  have  a  religion  which  is  a  progress,  we  are 
finding  it  thus,  beloved  fellow-Christians,  and  are 
coming  to  him  more  in  the  climate  and  atmos- 
phere of  that  other  country.  I  say  not  that  our 
exulting  joys  necessarily  increase  ;  though  they 
often  do  so ;  for  all  are  not  favoured  alike,  to 
wander  in  the  sweet  enchantments  of  the  land 
of  Beulah.  But  this  I  will  affirm,  that  the 
growing  Christian  lives  more  and  more  under 
the  powers  of  the  world  to  come.  Losses,  gi'iefs, 
w^eariness,  disappointment,  decay  may  come  ; 
weights  may  hang  on  the  outward  man;  life 


804  HOPE    OF    RIGHTEOUSNESS. 

may  have  clouds  skirting  its  evening  sky ;  yet 
tkere  is  an  increasino^  and  abidins;  feelinsr  that 
the  day's  work  is  nearly  over,  and  that  the  hire- 
ling will  presently  be  set  free.  There  is  a  sense 
of  the  utter  worthlessness  of  those  things  which 
have  only  the  stamp  of  a  lifelong  value,  and  the 
immeasurable  moment  of  those  things  which 
stretch  on  into  eternity.  And  this  substantiat- 
ing of  things  hoped  for,  this  evidencing  convic- 
tion of  things  not  seen,  is  Faith.  This  firm  out- 
looking  for  its  j)ermanent  glories,  is  Hope.  And 
the  play  of  these  two  great  lights  upon  the  soul 
is  the  preparation  which  God  gives  for  bidding 
farewell  to  earth  and  entering  into  heaven. 
The  face  of  Jesus,  who  is  our  righteousness, 
shines  brightly  on  the  soul  that  waits  for  him. 
My  fellow-disciples,  w^e  have  known  him  long, 
and,  beholding  his  approach,  can  say,  while  we 
rejoice  with  trembling.  This  is  our  Beloved,  and 
this  is  our  Friend  ! 


XII. 

FAITH    AND    BAPTISM. 


FAITH   AND    BAPTISM. 


Mark  xvi.  16. — "He  that  believeth  and  is  baptized  shall  be 
saved."  

Faith  is  believing,  and  it  would  be  super- 
fluous to  make  so  simple  a  statement  if  it  had 
not  become  common  to  think  it  something  else. 
Faith  is  belief,  and  he  who  believes  has  faith. 
Since  salvation  is  dependent  on  faith,  it  is  of 
the  utmost  importance  that  every  one  of  us 
should  know  what  faith  is.  When  the  sinner  is 
exhorted  to  have  faith,  it  is  indispensable  for 
him  to  comprehend  what  is  meant  by  the  ex- 
hortation. Here  as  elsewhere,  that  which  is 
very  clear  in  Scripture  is  made  very  dark  by 
the  perplexing  varieties  of  human  teaching. 
The  Bible  does  not  very  often  give  formal  defi- 
nitions of  Faith  ;  for  this  reason,  that  the  word 


308  FAITH    AND    BAPTISM. 

is  not  used  in  any  strange  or  extraordinary 
sense,  but  is  taken  as  a  part  of  existing  lan- 
guage, and  applied  to  spiritual  matters.  Scrip- 
ture often  mentions  faith,  often  assumes  it  as  an 
exercise  of  tlie  mind  easily  understood,  and, 
above  all,  often  gives  examples  of  it.  The  best 
way  of  learning  what  this  momentous  word 
means  is  to  discharge  from  our  minds  the  no- 
tions which  we  have  derived  from  conflicting 
systems,  and  to  come  to  the  divine  oracles  to 
learn  how  it  is  employed  in  its  different  connec- 
tions. It  is  one  of  the  secrets  of  Bible-study  to 
approach  these  oracles  with  a  childlike  freshness 
of  mind,  somewhat  like  that  of  those  to  whom 
the  Gospels  and  epistles  were  given  when  they 
came  newly  from  the  pen  of  the  inspired  writers 
themselves.  This  is  a  state  of  mind  very  differ- 
ent from  ignorance,  and  very  different  from 
scepticism,  and  is  the  result  of  continued  inward 
labour  and  prayer.  In  making  such  an  investi- 
gation, the  language  of  the  soul  should  be,  "  I 
will  hear  what  God  the  Lord  will  speak.-' 

Opening  the  sacred  volume,  then,  for  this 
purpose,  we  proceed  to  inquire  what  an  unbi- 
ased thinker  will  discover  on  this  point  from 


FAITH    AXD    BAPTISM.  309 

the  way  in  wliicli  faitli  or  belief  is  liere  men- 
tioned. And  altliousfli  there  is  much  on  the 
subject  in  the  Old  Testament,  we  shall  find 
more  than  enough  in  the  New  to  occupy  all  our 
research  upon  the  present  occasion.  Besides,  it 
is  the  New  Testament  which  is  the  key  to  the 
theology  of  the  Old,  as  containing  the  more  ex- 
plicit and  the  final  teaching  of  the  Spirit  on  the 
method  of  man's  salvation. 

The  reason  why  I  begin  with  the  histories 
of  the  Gospels  is,  that  abstract  truths  are  most 
easily  apprehended  in  the  shape  of  examples. 
It  is  not  A\dthout  intention  that  we  find  the  nar- 
rative of  our  Lord's  works  and  sufterings,  placed 
before  the  doctrinal  arguments  of  the  apostles. 
Let  us  see,  then,  w^hether  any  light  can  be 
thrown  on  the  nature  of  faith  from  the  beauti- 
ful incidents  of  the  evangelical  story. 

The  very  first  instance  is  remarkable.  A 
Roman  ofiicer,  a  centurion  of  Capernaum,  has  a 
domestic  servant  who  is  paralytic,  and  he  re- 
lates the  case  to  Jesus.  The  merciful  Saviour 
instantly  proposes  to  go  and  effect  his  cure. 
The  astonished  and  humbled  captain,  convinced 
of  the  power  and  now  persuaded  of  the  willing- 


310  FAITH    AND    BAPTISM. 

ness  of  the  Lord,  exclaims,  "  Speak  tlie  word 
only,  and  my  servant  shall  be  healed  !  "  He  is 
sure  that  Christ  has  the  same  command  over 
diseases  that  he  himself  exercises  over  his  sol- 
diers. In  other  words,  "  I  fully  believe  thou  art 
competent  and  ready  to  cure  my  servant,  even 
without  stirring  a  step."  What  is  our  Lord's 
comment  ?  "  Verily,  I  have  not  found  so  great 
faith,  no,  not  in  Israel."  Here  is  faith.  Here  is 
great  faith.  Here  is  faith  in  a  Gentile  mind, 
stronger  than  all  that  had  been  manifested  by 
the  more  favoured  Jews.  This  man  admits  the 
claims  of  the  great  Teacher  and  Healer.  He  has 
an  unhesitating  persuasion  of  the  truth  that  the 
Son  of  God  is  endowed  with  power  to  heal  dis- 
ease by  miracle.  If  you  consider  this  frame  of 
mind,  you  find  it  simple  and  easily  comprehend- 
ed. There  is  not  a  day  of  our  lives  in  which  we 
do  not  exercise  this  very  persuasion  in  regard  to 
common  things.  A  commercial  friend  assures 
me  that  he  will,  in  my  stead,  meet  a  particular 
responsibility  as  to  money.  I  ask  myself.  Is  he 
able  ?  is  he  true  ?  is  he  willing  ?  The  moment  I 
affirm  these  points,  I  am  a  believer  in  his  prom- 
ise, I  have  faith  in  his  word  ;  my  mind  immedi- 


FAITH    AND    BAPTISM.  311 

ately  reposes  on  Ms  declaration,  and  I  act  ac. 
cordingly.  In  common  life  we  more  usually 
apply  the  word  trust  to  this  reliance ;  and  trust, 
even  in  religion,  is  the  belief  of  a  promise.  The 
difference  between  this  faith  and  that  which 
saves  the  soul,  is  not  so  much  in  the  way  the 
mind  acts,  as  in  the  nature  of  the  truth  believed. 
And  the  character  of  the  mental  act  will  not  be 
altered,  if,  hereafter,  we  should  see  cause  to  as- 
cribe it  to  a  superior  and  divine  agency.  It  is 
still  jDersuasion  of  a  truth,  ^.  d,  it  is  still  believing. 
Let  us  look  at  an  example  of  the  contrary 
character,  for  such  contrasts  are  not  only  strik- 
ino;  but  instructive.  Mat.  viii.  23.  The  cases 
are  two  and  identical  as  to  princij^le.  Both  con- 
cern storms  on  the  lake.  The  disciples  are 
alarmed  beyond  measure,  and  awake  our  Lord, 
crying,  "  Lord,  save  us,  we  perish  !  "  And  he 
rebuked  them,  "  Why  are  ye  fearful,  O  ye  of 
little  faith  ?  "  The  other  case  is.  Mat.  xiv.  29, 
when,  as  you  remember,  Peter  undertook  to  go 
to  his  Master  by  walking  on  the  water.  Terri- 
fied at  the  tempest,  he  began  to  sink,  saying, 
"  Lord,  save  me !  "  Observe,  now,  our  LordV 
remark :  "  O  thou  of  little  faith,  wherefore  didsl 


312  FAITH    AND    BAPTISM. 

thou  fear  ?  "  Here  we  read  a  lesson  concernincc 
belief  from  two  examples  of  unbelief.  There 
would  have  been  no  fault,  unless  the  disciples, 
in  the  first  case,  and  Peter  in  the  second,  had 
had  assurance  that  Christ  would  take  care  of 
them.  This  assurance  is  in  its  nature  a  promise 
of  Christ.  It  may  have  been  implied  rather 
than  expressed.  If  they  had  imjDlicitly  and 
strongly  believed  it,  they  could  not  have  been 
struck  with  panic.  Some  belief  of  this  assur- 
ance there  undoubtedly  was,  but  it  was  slender  ; 
and  Jesus  upbraids  them  as  of  little  faith. 
Though  the  case  was  one  of  temporal  danger, 
the  principle  is  applicable  to  spiritual  danger. 
Only,  in  place  of  the  storm  of  wind  and  waves, 
put  the  storm  of  God's  wrath,  and  in  place  of 
disbelieving  Christ's  ability  and  readiness  to 
save  the  body,  put  disbelief  of  his  ability  and 
readiness  to  save  the  soul,  and  you  have  a  per- 
fect example  of  ordinary  religious  unbelief 

The  transition  is  easy  from  these  cases  to 
that  of  Jairus,  Mark  v.  22.  His  little  daughter 
was  at  the  point  of  death.  He  had  heard  of 
Jesus,  and  such  was  his  faith  in  him  that  he 
came  in  person  and  importuned  him  to  go  to 


FAITH    AND    BAPTISM.  313 

the  sick-bed.  On  tlieir  way  they  were  met  by 
distressing  tidings :  "  Tliy  daughter  is  dead ; 
why  troublest  thou  the  Teacher  ? "  Now, 
whatever  belief  this  ruler  may  have  had  of 
Christ's  power  to  heal  a  diseased  child,  we  must 
conceive  it  to  need  vast  increase  in  order  to  be- 
lieve that  he  could  raise  her  from  death.  And 
it  is  a  sweet  trait  of  the  Lord's  manner,  and  one 
which  may  encourage  trembling  souls  now,  that 
he  anticipates  this  shock  to  the  heart-broken 
father's  faith,  and,  as  it  were,  places  his  hands 
under  him  as  he  sinks,  saying,  "  Be  not  afraid, 
only  believe."  v.  36.  You  bear  in  mind  the 
happy  result. 

This  incident  greatly  illustrates  the  doctrine 
of  faith.  It  required  confidence  to  go  even  with 
a  prophet  to  the  house  were  lay  the  corpse  of 
a  beloved  child,  in  expectation  of  resurrection. 
As  yet  no  instance  of  raising  the  dead  had  oc- 
curred in  Christ's  ministry.  Jairus  seems  to 
have  received  strength  from  Christ's  words,  and 
his  belief  that  Christ  could  and  would  save  his 
child  reached  the  proper  point.  Christ's  words 
have  no  meaning  unless  they  involve  a  promise. 
They  mean,  "Jairus,  your  daughter  is  dead,  but 

14 


314  FAITH    AND    BAPTISM. 

I  can  bring  her  to  life  ;  I  am  about  to  do  so ;  be 
not  afraid ;  only  believe  this  assurance."  The 
faith  of  Jairus  was  simple  believing ;  and  was 
exactly  like  the  faith  of  many  a  sinner,  when  his 
sjDiritual  case  looks  quite  as  desperate. 

But  we  must  go  back  a  little  to  an  episode 
in  this  charming  narrative.  It  is  justly  reck- 
oned one  of  the  loveliest  of  our  Lord's  acts  of 
mercy.  As  Jesus,  accompanied  by  Jairus  and  a 
great  throng,  was  on  his  way,  a  woman  who 
had  been  a  sufferer  for  twelve  years  came  be- 
hind him  and  strove  to  touch  his  garment.  "  If 
I  may  but  touch  his  clothes,  I  shall  be  whole." 
Mark  what  this  short  saying  includes :  "  I  be- 
lieve this  Jesus  of  Nazareth  has  power  to  heal 
me."  This  belief  produced  action,  as  true  be- 
lieving always  does.  She  touched — she  was 
made  whole.  "  Daughter,"  said  Christ,  "  thy 
faith  hath  made  thee  whole  ;  go  in  peace."  Thy 
faith  :  it  was  her  perfect  confidence  of  the  truth 
that  there  was  healing  in  Christ. 

In  the  similar  case  of  a  convinced  sinner, 
faith  is  the  perfect  confidence  that  there  is  sal- 
vation in  Christ. 

Not  unlike  this  is  the  account  of  the  scene  at 


FAITH    AND    BAPTISM.  31 5 

the  foot  of  the  Mount  of  Transfiguration.  A 
demoniac  child  was  in  the  very  agonies  of  a  seiz- 
ure, which  made  him  fall,  and  foam,  and  lie  in 
spasms  on  the  earth.  Mark  ix.  20.  The  j)ros- 
pect  was  darker,  because  the  discij)les  had  failed 
to  effect  a  cure.  The  father  burst  into  tears, 
but  did  not  despair ;  yet  his  w^ords  are  those  of 
a  man  only  half  persuaded  :  "  If  thou  canst  do 
any  thing,  have  comj)assion  on  us  and  help  us !  " 
The  answer  is  most  significant :  "  If  thou  canst 
believe,  all  things  are  possible  to  him  that  be- 
lie veth,"  i,  ^.,  "  Thou  art  half  persuaded  of  the 
truth  that  I  am  able  to  save ;  be  wholly  persuad- 
ed ;  make  the  effort,  put  forth  the  act  of  faith ; 
to  faith  there  is  no  impossibility."  My  breth- 
ren, which  of  us  has  not  often  made  this  poor 
man's  words  his  own?  With  tears  he  cried, 
"  Lord,  I  believe !  help  thou  mine  unbelief ! " 
For  here,  again,  we  see  that  faith  has  its  degrees. 
It  is  as  if  he  had  said,  "  Lord,  I  believe ;  I  be- 
lieve thy  power  and  goodness;  yet  not  as  I 
ought,  nor  as  I  would  ;  I  only  half  believe.  Yet 
I  do  believe,  and  as  to  what  is  lacking,  Lord, 
help  thou  my  unbelief,  and  raise  me  to  fulness 
of  faith !  "     And  Christ  expelled  the  demon. 


315  FAITH    AND    BAPTISM. 

No  instance  in  Scripture  lias  been  more  cheer- 
ing to  inquirers  tlian  tliis.  It  has  been  a  balm 
to.  wounded  souls  in  all  ages.  The  convinced 
sinner  has  a  glimpse  of  light,  from  the  person 
of  the  mighty  Saviour.  He  can  go  to  no  other. 
All  other  resorts  have  failed  him.  He  hears  of 
the  need  of  faith,  and  that  salvation  is  possible 
even  to  him,  if  he  could  but  believe.  Despair- 
ing of  every  thing  else,  he  falls  at  Christ's  feet, 
saying,  Lord,  I  believe^  help  thou  mine  unbe- 
lief !  His  belief  is  mingled  with  unbelief ;  yet 
belief  is  there.  Faith  is  feeble,  but  it  is  faith 
still.  And,  as  has  been  said,  the  hand  of  an  in- 
fant may  receive  a  free  gift  as  well  as  the  hand 
of  a  giant.  It  is  not  the  greatness,  but  the 
reality  of  faith  which  connects  the  soul  with 
salvation.  And  though  it  be  but  as  a  grain 
of  mustard-seed,  it  justifies  as  certainly  and 
fully  as  though  it  were  consummate.  The  in- 
dispensable thing  is  this  persuasion  of  Christ's 
truth. 

In  these  several  instances,  each  of  the  per- 
sons in  question  had  been  led  to  consider  the 
claims  of  Jesus  to  be  the  great  Teacher,  the 
Messiah  of  Israel,  the  Son  of  God.     The  mirac- 


FAITH    AND    BAPTISM.  3IY 

TiloTis  powers  belonged  to  Mm  in  these  charac- 
ters. The  question  with  each  had  been,  Re- 
ceive him  as  Messiah,  or  not  receive  him — be 
persuaded,  or  not  persuaded  of  this  truth — be- 
lieve, or  not  believe.  And  observe  how  these 
terms  all  come  to  the  same  thing  in  that  noted 
passage,  John  i.  12,  "  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  sons  of 
God,  even  to  them  that  believe  on  his  name. 

To  receive  Christ  is  to  believe  on  his  name. 
So  it  was  with  the  Samaritans.  First  they 
heard  the  woman  relate  what  she  had  seen  and 
learned  at  Jacob's  well ;  then  they  came  in  per- 
son. Hear  how  they  addressed  their  converted 
townswoman :  "  Now  we  believe,  not  because  of 
thy  saying,  for  we  have  heard  him  ourselves, 
and  know  that  this  is  indeed  the  Christ,  the 
Saviour  of  the  world."  John  iv.  42.  They 
gave  credence  to  the  truth  that  this  Jesus  was 
Messiah  and  Saviour ;  they  received  him  ;  they 
became  sons  of  God. 

On  one  occasion,  John  ix.,  our  Lord  gave 
sight  to  a  man  born  blind,  whom  the  Jews  then 
excommunicated.  Jesus  sought  him  out  in  his 
disgrace  and  said  to  him,  "  Dost  thou  believe  on 


318  FAITH    AND    BAPTISM. 

tlie  Son  of  God  ?  "  He  answered,  "  Wlio  is  he, 
Lord,  tliat  I  might  believe  on  liim  ?  "  And  Je- 
sus said  unto  liim,  "  Tliou  hast  seen  him,  and  it 
is  he  that  talketh  with  thee."  And  he  said, 
"Lord,  I  believe,"  and  he  w^orshipped  him. 
Now,  we  may  suppose  the  man's  darkened  mind 
to  have  worked  somewhat  thus :  "  Blind  from 
my  birth,  I  have  been  admitted  to  vision  by 
One  who  is  plainly  full  of  mercy,  full  of  gra- 
cious words,  and  full  of  divine  power.  These 
tokens  prove  to  me  that  he  is  sent  of  God,  and 
that  what  he  says  is  true.  For  God  will  not 
set  his  seal  in  attestation  of  falsehood.  What 
he  says  commands  my  belief.  He  says  he  is  the 
Messiah,  yea,  the  Son  of  God.  I  believe  the  tes- 
timony ;  Lord,  I  believe !  "  Here  we  have  faith 
in  full  act ;  faith  in  Jesus  as  the  Son  of  God ; 
and  faith  by  persuasion  of  the  truth,  i.  e.,  belief 
The  apostle  who  relates  this,  wrote  several 
letters  about  thirty  years  after,  which  contain 
expressions  that  derive  much  light  from  this  in- 
cident. 1  John  iv.  42.  "  Every  spirit  that  con- 
fesseth  that  Jesus  Christ  is  come  in  the  flesh  is 
born  of  God,"  i.  e.,  to  believe  in  the  incarnation 
of  the  Son  of  God  is  proof  of  regeneration. 


FAITH    A2sD    BAPTISM.  319 

Again,  iv.  15,  "Whosoever  shall  confess  [sin- 
cerely and  of  persuasion]  that  Jesus  is  the  Son 
of  God,  God  dwelleth  in  him,  and  he  in  God." 
The  truth  here  confessed  is  precisely  that  which 
the  blind  man  confessed.      Every  such  profes- 
sion (of  course,  out  of  inward  belief  of  the  truth) 
is  proof  of  union  with  God.     1   John  v.    1  : 
"  Whosoever  believeth  that  Jesus  is  the  Christ 
is  born  of  God."     Belief  of  the  Messiahship  of 
Jesus  is  proof  of  regeneration,  v.  10  :  "  He  that 
believeth  not  God,  hath  made  him  a  liar,  be- 
cause he  believeth  not  the  record  that  God  gave 
of  his  Son.     And  this  is  the  record,  that  God 
hath  given  to  us  eternal  life,  and  this  life  is  in 
his  Son."     In  all  these  cases — the  case  of  the 
blind  man  included — it  is  one  and  the  same 
truth  which  is  believed,  but  this  is  expressed 
by  different  phrases  ;  Jesus  is  come  in  the  flesh 
— Jesus  is  the  Christ — Jesus  is  the  Son  of  God. 
It  is  a  comprehensive  truth,  and  carries  more 
than  this  naked  proposition,  as  is  evident  from 
the  last  verse  we  read,  v.  10,  where  it  is  said 
that  God  has  given  us  eternal  life  in  his  Son ; 
an  epitome  of  the  Gosj^el ;  nay,  the  Gospel  it- 
self ;  the  good  news ;  God's  record ;  the  very 


320  FAITH    AND    BAPTISM. 

trutli  for  a  sinking  soul  to  believe,  and  wliicli 
he  must  believe,  or  make  God  a  liar.  So  that 
we  have  really  made  progress  in  our  inquiry, 
having  found  not  only  what  sort  of  a  mental 
exercise  faith  is,  viz.,  that  it  is  believing,  or  be- 
ing persuaded  of  truth,  but,  further,  what  that 
truth  is,  which  is  to  be  believed,  viz.,  that  God 
freely  bestows  on  us  eternal  life,  in  and  by  Je- 
sus Christ,  who  is  his  Son,  the  Messiah,  manifest 
in  the  incarnation.  And  this  agrees  with  my 
text  and  the  great  commission  under  which  all 
addresses  to  mankind  have  their  authority. 
"  Go  ye  into  all  the  world,  and  preach  the  Gos- 
pel to  every  creature.  He  that  believeth  and  is 
baptized  shall  be  saved."  Mark  xvi.  15,  16. 
We  are  not  just  now  concerned  with  baptism. 
"  He  that  believeth  shall  be  saved."  Believeth 
what  ?  Clearly  "  believeth  the  Gospel "  just 
named.  The  truth,  then,  to  be  believed,  is  the 
truth  of  the  Gospel.  This  truth  may  be  ex- 
pressed  in  a  volume,  or  in  a  sentence.  In  the 
Bible,  the  compendious  expression  of  it  is  often 
chosen.  John  i.  16  :  "  For  God  so  loved  the 
world  that  he  gave  his  only  begotten  Son,  that 
whosoever  believeth  in  him  should  not  perish. 


FAITH    AND    BAPTISM.  321 

but  have  eternal  life."  Here  the  Gospel  is 
God's  love  to  the  world  in  giving  his  Son.  The 
thorough  persuasion  of  this,  with  all  it  compre- 
hends and  implies,  is  saving  faith.  This  is  what 
the  ancient  Jew  believed,  when  he  owned  that 
Jesus  was  the  Messiah,  or  that  he  was  the  Son 
of  God.  Express  it  as  you  will,  it  is  still  the 
Lord  Jesus  Christ,  as  the  gracious  Saviour,  who 
is  the  object  of  faith. 

Hitherto  we  have  sought  our  examples  in 
the  four  Gospels.  But  how  was  this  matter 
treated  in  the  discourses  of  the  Apostles  after 
the  Ascension  ?  Pentecost  will  tell  us.  Peter 
preached.  The  text  of  his  sermon,  though 
placed  last,  was  these  words :  "  Therefore  let 
the  house  of  Israel  know  assuredly  that  God 
hath  made  that  same  Jesus,  whom  ye  have  cru- 
cified, both  Lord  and  Christ."  Here  is  law  and 
Gospel ;  law  to  convince  ;  "  whom  ye  have  cru- 
cified ; "  Gospel  to  convert ;  "  God  hath  made 
him  the  Saviour."  Under  such  words  the  cry  of 
the  congregation  was,  "  Men  and  brethren,  what 
shall  we  do  ? "  Then  Peter  said  unto  them, 
"  Repent  and  be  baptized,  every  one  of  you,  in 
the  name  of  Jesus  Christ  for  the  remission  of 

14* 


322  FAFTH    AND    BAPTISM. 

sin,  and  ye  shall  receive  the  gift  of  the  Holy 
Ghost."  Where  is  faith  here  ?  It  is  included 
in  baptism.  Never  imagine,  as  some  childishly 
do,  that  the  application  of  water,  whether  little 
or  much,  is  in  itself  the  great  regenerating  or 
saving  operation.  Baptism  was  a  sign.  It  was 
a  seal.  It  was  an  initiation.  It  was  a  symbol- 
ical profession  of  Christ.  He  who  was  baptized 
thereby  said,  I  thus  avow  myself  a  Christian, 
i.  ^.,  "  Let  all  men  know  by  this  rite  that  I  be- 
lieve in  Jesus."  Here,  then,  is  faith ;  and  the 
verse,  expounded,  runs  thus :  Eepent,  i.  e.,  Turn 
round  to  a  new  mind,  and  new  thoughts,  and 
new  life ;  you  are  already  pricked  in  heart,  you 
already  have  conviction,  repent,  let  the  change 
of  heart  and  conduct  begin ;  it  includes  convic- 
tion and  faith ;  and  be  baptized  every  one  of 
you,  i,  6'.,  Come  hither  and  be  washed  with  wa- 
ter, as  many  of  you  once  were  by  John.  By 
being  thus  washed  you  become  visible  disciples, 
learners  ;  you  put  yourselves  to  school,  are  initi- 
ated  as  Christ's  people,  in  a  word,  you  declare, 
publicly.  We  believe.  For  the  remission  of  sins, 
i.  e.,  Believing  thus,  you  shall  be  saved.  And 
ye  shall  receive  the  Holy  Ghost.     The  ascended 


FAITH    AND    BAPTISM.  323 

Christ  has  purchased,  by  his  death  and  merit, 
the  gift  of  the  Comforter.  On  believing,  you 
shall  receive  this  promised  Spirit.  Read  verse 
41,  and  you  will  find  this  justified  :  "  And  they 
that  gladly  received  his  word  [believed]  were 
baptized,  and  the  same  day  there  were  added 
unto  them  above  3,000  souls." 

Let  us  go  farther,  and  join  ourselves  to  a 
chariot,  viii.  26,  between  Jerusalem  and  Gaza, 
in  which  an  African  treasurer  is  busy  reading  a 
scroll  of  the  prophet  Isaiah.  The  chariot  stops 
and  takes  up  a  missionary,  Philip,  who  now  be- 
comes the  teacher  of  the  Ethiopian  noble.  He 
begins  "  at  the  same  Scripture  and  preached 
unto  him  Jesus."  And  as  they  went  on  their 
way  they  came  to  a  certain  water,  doubtless 
some  rivulet  crossing  the  way,  and  not  wanting 
even  in  that  way  "  which  is  desert."  And  the 
eunuch  said,  "  See,  here  is  water,  what  doth  hin- 
der me  to  be  baptized  ?  "  i.  d,  "  I  am  persuaded 
by  your  exposition,  and  am  ready  to  express 
my  persuasion ;  here  is  water,  apply  it  to  me 
and  make  me  a  Christian  by  sign,  as  I  already 
am  by  conviction."  And  Philip  said,  "  If  thou 
belie  vest  with  all  thy  heart  thou  may  est."    And 


324  FAITH    AND    BAPTISM. 

he  answered  and  said,  "  I  believe  tliat  Jesus 
Christ  is  the  Son  of  God."  Mark  well  the  sen- 
tence. It  is  a  primitive  profession  of  faith. 
Compare  it  with  what  we  have  already  said 
about  the  truth  to  be  believed.  "  And  he  com- 
manded the  chariot  to  stand  still,  and  they  went 
down  both  into  the  water,  both  Philip  and  the 
eunuch,  and  he  baptized  him."  In  this  place 
we  have  several  confirmations  of  what  has  been 
already  discovered.  1.  The  nature  of  faith,  as 
belief,  or  persuasion  of  truth.  2.  The  truth  be- 
lieved, or  object  of  faith ;  Jesus  Christ  as  Son 
of  God,  in  the  senses  set  forth  in  the  famous 
prophecy.  Is.  lii.  3.  Baptism  is  the  outward 
symbol  of  this  faith,  and  follows  on  the  profes- 
sion of  it.  If  the  eunuch  had  died  between 
the  chariot  and  the  spring  or  river,  I  do  not 
suppose  he  would  any  the  less  have  gone  to 
Paradise.  It  was  faith,  not  water,  which  saved 
his  soul,  and  it  was  already  saved ;  as  was  that 
of  the  penitent  thief,  who  never  was  baptized  at 
all,  except  vdth  a  baptism  of  blood. 

If  you  are  not  weary  of  instances,  take  yet 
another,  which  is  perhaps  already  in  your 
thoughts.     It  is  that  of  the  gaoler  at  Philippi. 


FAITH    AND    BAPTISM.  325 

He  had  in  charge  two  foreigners,  the  very  first 
missionaries  of  Europe,  who  had  been  insulted 
by  a  mob,  whipped  by  order  of  the  magistracy, 
and  condemned  to  prison.  At  midnight,  in  the 
inner  dungeon,  with  feet  in  the  stocks,  they  sang 
Christian  psalms  of  praise  to  God.  But  another 
music  came  suddenly.  The  walls  shook  and 
the  doors  flew  open,  and  chains  and  stocks  fell 
off;  and  the  very  gaoler,  affected  by  these  attes- 
tations, and  by  the  sermons,  or  the  private  talk, 
or  perhaps  the  hymns  of  Paul  and  Silas,  thought 
his  hour  was  come,  and  was  going  to  commit 
self  murder.  But  Paul  prevented  this,  and  the 
man  found  a  lamp  and  sprang  in,  and  being 
first  relieved  of  anguish  about  his  charge,  then, 
I  dare  say,  reinforced  by  words  of  Christianity, 
exclaimed,  "  Sirs,  what  shall  I  do  to  be  saved  ? " 
And  they  said,  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved,  and  thy  house." 
Paul  and  Silas  then  "  spake  unto  him  the  words 
of  the  Lord,  and  to  all  that  were  in  his  house." 
And  he  took  them  the  same  hour  of  the  night, 
and  washed  their  stripes,  and  was  baptized,  he 
and  all  his,  straightway.  He  was  baptized,  i.  e., 
he  "  took  the  pledge  "  of  Christianity.     He  be- 


326  FAITH    AND    BAPTISM. 

came  an  adherent  to  the  Gospel.  He  was  en- 
rolled. He  subscribed  under  the  name  of 
Christ.  He  entered  himself  a  disciple,  a  Chris- 
tian learner.  He  initiated  himself  and  his 
house,  small  and  great,  as  designated  for  Chris- 
tian teaching  and  training.  It  would  have 
been  wonderful,  indeed,  if  primitive  converts 
had  been  willing  to  leave  their  families  behind ; 
if  a  single  bondsman  or  a  single  infant  had 
been  left  without  the  washing  which  marked 
them  as  learners  in  the  school  of  Jesus.  And 
if  any  scoffing  Jew  had  sneered  at  a  rite  be- 
stowed on  infancy,  as  if  it  could  do  no  good  to 
little  ones,  he  might  have  been  reminded  of  his 
own  national  initiation  by  the  Old  Testament 
sacrament. 

You  will  observe  the  close  connection  be- 
tween faith  and  baptism,  in  that  form  of  the 
commission  which  occurs  in  Matthew  xxviii.  19, 
"  Go  ye,  therefore,  and  teach  [disciple]  all  na- 
tions ;  baptizing  them."  And  in  Corinth,  Acts 
xviii.  8,  "  Many  of  the  Corinthians,  hearing,  be- 
lieved, and  were  baptized."  You  will  see  that, 
in  the  common  language  of  the  day,  baptism 
was  used  for  initiation,  profession,  adhesion  to  a 


FAITH    AND    BAPTISM.  327 

teacher,  or  a  doctrine.  "  All  our  fathers,  1  Cor. 
X.  1,  were  under  the  cloud,  and  all  passed 
through  the  sea ;  and  were  all  baptized  into 
Moses  in  the  cloud  and  in  the  sea."  And  just 
as  Old  Testament  believers  were  baptized  unto 
Moses,  so  were  New  Testament  believers  bap- 
tized unto  Christ.  Romans,  vi.  3  :  "  Know  ye 
not  that  so  many  of  us  as  w^ere  baptized  into 
Jesus  Christ  were  baptized  into  his  death?" 
In  the  very  act  of  receiving  their  baptism,  they 
professed  their  belief  in  the  doctrine  of  Christ's 
death.  Gal  iii.  27  :  "  For  as  many  of  you  as 
have  been  baptized  into  Christ  have  put  on 
Christ."  And  then  he  argues  that  other  distinc- 
tions are  merged  in  this. 

It  is  well  worthy  of  remark,  that  while  it  is 
said  he  that  believeth  and  is  baptized  shall  be 
saved,  it  is  not  said  he  that  is  not  baptized  shall 
be  damned ;  but  "  he  that  believeth  not  shall 
be  damned."  The  difference  is  great.  'No 
Scripture  teaches  anywhere  that  any  are  lost 
for  want  of  baptism ;  but  many  Scriptures  teach 
that  many  are  lost  for  want  of  faith.  It  is  no- 
where asserted  that  baptism  alone  saves  the 
soul,  but  it  is  repeatedly  asserted  that   faith 


328  FAITH    AND    BAPTISM. 

saves  tlie  soul.  The  inference  is  inevitable,  that 
baptism  derives  its  value  from  the  faith  that  it 
professes.  Shall  we  then  make  little  of  bap- 
tism ?  God  forbid  !  It  is  the  seal  of  the  faith 
which  is  professed.  And  where  there  is  faith 
in  the  heart,  it  will  break  forth  into  profession. 
Modern  times  of  degeneracy  show  the  painful 
spectacle  of  persons  indulging  the  hopes  of 
Christianity,  and  yet  declining  to  own  Christ 
before  men  !  They  imitate  what  was  worst  in 
Nicodemus.  But  sincere  and  hearty  believers, 
in  apostolical  times,  no  sooner  believed  than 
they  professed  it,  and  were  baptized.  Though 
we  often  speak  as  if  coming  to  the  communion 
was  entering  the  church,  we  err  in  so  speaking. 
All  who  rightly  come  to  the  communion  have 
already  joined  the  church.  "  All  baptized  per- 
sons are  members  of  the  Church  ;  are  under  its 
care,  and  subject  to  its  government  and  disci- 
pline ;  and  when  they  have  arrived  at  the  years 
of  discretion,  they  are  bound  to  perform  all  the 
duties  of  church  members."* 

The  words  of  our   Lord  have  a  meaning 
which  is  important  enough  without  the  figment 

*  B.  Disc.  chap,  i.,  p.  6. 


FAITH    AND    BAPTISM.  329 

of  baptismal  regeneration.  They  import  at 
least  this  :  "  I  now  send  you  to  preach  the  glad 
tidings  of  salvation,  not  to  the  Jew  only,  but 
also  to  the  Greek,  to  men  of  every  nation,  till 
all  mankind  have  heard  the  testimony.  And 
when  this  Word  of  the  Lord  is  declared,  he  that 
believes  it,  and  becomes  a  Christian,  [is  bap- 
tized,] he  who  accepts  it  inwardly  with  such 
heartiness  as  to  profess  it  outwardly,  shall  reap 
the  benefit  of  such  faith — shall  be  saved ;  but 
he  that  believeth  not  shall  be  damned." 

Thus  have  I  endeavoured  to  set  before  you : 

1.  The  nature  of  faith,  or  what  it  is  to  believe ; 

2.  The  object  of  faith,  or  what  it  is  to  be  be- 
lieved ;  and  3.  The  connection  between  faith 
and  baptism.  Some  application  to  our  own  case 
will  properly  follow  this  doctrine. 

I.  If  you  would  be  saved,  believe.  Till  this 
is  done  you  have  not  stepped  on  solid  ground. 
Whatever  you  have  done,  whatever  you  have 
forborne,  you  are  as  yet  displeasing  to  God, 
for  "  without  faith  it  is  impossible  to  please 
him."  Unbelief  is  very  common,  but  it  is  a  sin 
which  leads  to  hell :    "  he  that  believeth  not 


330  FAITH    AND    BAPTISM. 

shall  be  damned."  The  Pagan  has  never  heard 
the  Gospel,  he  will  not  be  condemned  for  disbe- 
lief of  it.  But  you  have  heard  it ;  line  upon 
line,  with  every  diversity  of  talent  and  applica- 
tion. If  you  are  one  who  has  often  made  a 
temporary  effort  to  be  saved,  examine  whether 
you  have  not  striven  in  a  wrong  direction. 
AVliat  vou  need  is  faith.  Now,  faith  is  nothins: 
without  truth,  any  more  than  eyesight  without 
a  visible  object.  As  faith  comes  by  truth,  ac- 
quaint yourself  with  that  truth ;  find  it ;  con- 
sider it.  Make  it  your  study  and  contemplation. 
As  saving  faith  embraces  the  Gospel,  examine, 
ponder,  familiarize  the  Gospel.  And  as  the 
Gospel  is  the  testimony  concerning  Christ,  bend 
all  your  powers  of  soul  on  Christ,  the  Messiah, 
the  Incarnate  Word,  the  Saviour  of  the  world. 
Fall  on  your  knees  before  the  Cross  of  Christ, 
and  remain  there,  looking  and  praying,  and  you 
cannot  but  see  a  glory,  a  beauty,  and  a  grace, 
which  will  end  in  faith. 

II.  If  you  believe,  profess  your  faith.  This 
is  what  in  scriptural  language  is  called  a  good 
confession.     In  primitive  times  this  avowal  of 


FAITH    AND    BAPTISM.  331 

Christ  was  connected  with  baptism.  It  is  so 
still  where  any  come  in  from  the  imbaptized 
world.  But  the  great  duty  now  pressed  is  that 
of  coming  out  and  professing  faith  in  Christ. 
No  one  can  remain  neutral  without  sin.  To  be 
ashamed  or  afraid  to  own  Christ  is  to  deny  him. 
A  consistent  believer  will  not  be  willino;  to 
withhold  his  feeble  testimony  of  attachment  to 
his  Redeemer  for  a  single  moment.  Do  you 
believe  ?  Then,  if  unbaptized,  hasten  to  make 
your  faith  public,  by  submitting  to  the  Christian 
rite. 

Or  are  you  one  who  has  been  baptized  in 
infancy  ?  The  case  is  somewhat  different,  but 
by  no  means  less  solemn.  You  are  already 
marked  with  the  seal  of  the  covenant.  You  are 
already  entered  in  the  nominal  church.  You 
have  enjoyed  those  inestimable  privileges  which 
are  consequent  on  this  initiation.  You  have 
been  from  childhood  in  the  Christian  school. 
Your  parents,  if  faithful  to  their. vows,  have 
brought  you  up  in  the  nurture  and  admonition 
of  the  Lord.  You  have  been  cherished  at  the 
bosom  of  the  Church,  have  learnt  its  lessons, 
listened  to  its  Gospel  messages,  and  witnessed 


332  FAITH    AND    BAPTISM. 

its  sacraments.  Having  lived  tlins  long  on  its 
advantages,  will  you  now  requite  the  Giver  with 
contempt  ?  Is  it  nothing  to  have  been  all  your 
life  under  a  dispensation  of  grace  ?  Is  there  no 
obligation  consequent  on  such  benefits  ?  Do 
you  wish  you  had  not  received  them ;  that  you 
had  been  born  among  heathens  or  unbelievers  ; 
that  you  had  never  been  taught  the  name  of  Je- 
sus and  the  way  of  life ;  in  a  word,  that  you 
had  never  been  ofl:ered  to  God  in  holy  baptism  ? 
No,  you  shrink  from  such  ingratitude  and  im- 
piety. And  no  course  is  left  for  you,  but  either 
to  refuse  compliance  with  a  duty  which  you  tac- 
itly admit,  or  [which  may  God  grant]  to  as- 
sume the  vows  which  were  made  for  you  by 
your  pious  parents. 


XIII. 

THE    EFFICACY    OF    STRONG    FAITH. 


THE  EFFICACY  OF  STKONG  FAITH. 


Hebrews  xi.  34. — "  "Who,  through  faith  ....  out  of  weakness 
were  made  strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens." 


The  purpose  of  this  discourse  is  to  set  forth 
Faith,  as  the  principle  of  Christian  strength, 
progress,  and  victory.  It  is  no  slander  to  say 
that  religion  is  not  making  itself  felt  on  every 
side,  as  at  some  favoured  periods  in  the  history 
of  the  Church.  Individual  professors,  individ- 
ual churches,  large  bodies  of  associated  Chris- 
tians, nay,  the  Church  itself,  are  not  putting 
forth  a  characteristic  energy.  In  these  respects, 
we  compare  disadvantageously  with  primitive 
Christians ;  with  the  Reformers  and  their  im- 
mediate successors ;  with  the  great  Noncon- 
formists of  the  Commonwealth  times  ;  with  the 


336  THE    EFFICACY    OF    STROXG    FAITH. 

associates  and  followers  of  Whiteiield ;  and 
even  with  some  wliom  we  can  remember,  in 
revival  days,  thirty  years  ago.  While  we  as- 
cribe the  efficiency  to  God,  and  refer  the  opera- 
tion to  his  sovereignty,  it  may  yet  be  safely 
said,  that  the  power  of  these  persons  and  com- 
munities, and  their  consequent  increase  and 
diffusion,  may  be  traced  to  the  intensity  of  their 
inward  fires.  No  man  strongly  influences  oth- 
ers on  any  subject  which  does  not  strongly 
influence  himself.  Some  there  are,  in  all  ages, 
who  make  no  impression  on  any  around  them, 
in  regard  to  any  subject.  They  accomplish 
nothing,  because  they  feel  nothing.  The  reser- 
voir is  void ;  nothing  can  flow  from  it.  There 
is  no  fund  of  high  aspiration  and  swelling 
wishes.  Their  views  are  limited  by  the  paltry 
circle  of  daily  wants,  gains,  appetites,  and  com- 
forts. To  such  a  man,  his  own  household  and 
his  own  business  constitute  his  world.  For 
this  he  enslaves  himself,  for  this  he  amasses,  for 
this  he  makes  provision  in  his  will ;  of  this  he 
dreams.  We  lay  such  men  out  of  our  inquiry, 
in  examining  the  secret  of  influence.  They 
have  none.     In  the  words  of  the  Roman  poet. 


THE    EFFICACY    OF    STRONG    FAITH.  337 

they  are  "  born  to  consume  the  crops."  But 
there  are  others,  discoverable  without  going 
beyond  the  domain  of  worldly  men,  who  cause 
themselves  to  be  felt  far  and  near,  and  are  re- 
membered, and,  in  a  certain  sense,  active,  after 
they  are  dead.  Such  are  found  in  every  profes- 
sion, and  to  such  the  great  changes  in  the  world 
are  to  be  attributed. 

Looking  now  at  instances  which  occur  to 
our  view  in  common  life,  we  shall  perceive  that 
energy  and  success  arise  from  the  choice  of  a 
distinct  object  in  life,  and  from  a  deep  persua- 
sion of  certain  truths,  or  what  are  held  as  truths, 
according  to  which  the  conduct  of  life  is  ordered. 
This  may  be  called  the  faith  of  the  natural 
world.  A  man  of  this  class  cannot  live  in  a 
pent-up  circle.  He  lifts  himself  to  an  eminence, 
and  secures  a  wide  horizon.  He  seeks  to  alter 
the  state  of  affairs.  He  forms  large  plans,  and 
executes  them.  His  survey  takes  in  society,  and 
future  generations.  Though  often  eminently 
prosperous  for  himself,  he  becomes  the  stimula- 
tor, example,  guide,  and  benefactor  of  others.  By 
happy  devices,  and  by  courageous  adventure,  he 
shows  (it  may  be  in  commerce,  or  any  produc- 

15 


338  THE    EFFICACY    OF    STRONG    FAITH. 

tive  labour)  that  tlie  slow  and  contracted  meth- 
ods wliicli  lie  found  in  use,  may  be  replaced  by 
others  more  rapid  and  effective.  His  success 
calls  others  into  the  arena.  The  wisdom  of  one 
becomes  the  policy  of  many;  until  we  have 
sometimes  found  the  whole  mode  of  procedure 
in  some  department  of  worldly  enterprise  revo- 
lutionized by  one  or  by  a  few  leading  spirits, 
in  the  course  of  a  single  generation.  These  are 
what  we  denominate  men  of  influence,  as  they 
are  certainly  men  of  energy.  And  it  lies  directly 
in  the  line  of  our  investigation  to  inquire,  what, 
after  all,  is  the  secret  of  their  streno;th  ?  Philo- 
sophic  minds  will  not  sit  down  contented  with 
an  answer  which  refers  all  these  results  to  for- 
tune, to  happy  hits,  to  pure  chance.  The  per- 
sistency of  effort,  in  such  persons,  their  con- 
stancy of  operation,  and  the  uniformity  with 
which  they  repeat  their  experiments,  assures  us 
that  the  cause  must  be  w^ithin  themselves.  If 
we  endeavour  to  trace  the  stream  up  to  the 
fountain,  we  shall  probably  attain  some  satis- 
faction on  this  interesting  point.  When,  there- 
fore, we  find  any  man,  of  any  profession,  emi- 
nently successful,  influencing  large  circles,  and 


THE    EFFICACY    OF    STRONG    FAITH.  339 

operating  on  society,  "vve  shall  always  observe 
tlie  following  conditions  as  present.  He  is 
always  at  work.  This  needs  scarcely  be  said. 
The  matter  in  which  he  thus  makes  himself 
known  is  his  great  business,  to  which  every 
thing  else  gives  place.  Other  men  may  take 
up  the  same  by  the  way,  for  amusement,  or 
during  a  short  period;  but  for  him,  it  is  the 
grand  affair  of  life,  and  he  never  lets  it  go. 
Now  I  beg  you  to  observe,  that  where  this  is 
the  case,  the  individual  always  has  a  definite 
end  in  view ;  and  no  man  leaves  his  mark  on 
society,  who  has  not  a  definite  end.  It  may  be 
very  sordid  ;  no  more  than  the  accumulation  of 
substance.  It  may  have  added  to  it  the  van- 
ity of  being  first  in  his  own  line  of  business,  or 
the  ambition  of  wielding  power  by  these  means ; 
or  the  love  of  that  excitement  which  belongs  to 
every  successful  chase.  But  success  in  this  par- 
ticular mode  of  activity  is  present  to  his  mind, 
as  the  great  object  of  his  life,  and  to  this  he 
makes  every  thing  else  subservient.  He  has  an 
aim  in  life,  and  he  lives  for  it.  The  higher  the 
value  he  sets  upon  this  end,  the  more  intense 
will  be  his  activity. 


340  THE    EFFICACY    OF    STRONG    FAITH. 

If  lie  be  one  who  rises  higher  in  the  intel- 
lectual and  moral  scale,  and  seeks  to  benefit 
multitudes,  instead  of  living  to  himself,  we 
must  include  this  in  his  aim.  It  is  his  fixed 
purpose  to  make  his  power  felt  on  a  circle  of 
fellow-creatures,  large  or  small.  To  this  he 
resolutely  and  unceasingly  bends  his  energies. 
But  we  must  go  further.  We  never  fail  to 
notice,  if  we  examine  deeply,  that  the  man  of 
influence  is  in  some  sense  a  man  of  fixed  prin- 
ciples. He  has  some  definite  truths,  or  sup- 
posed truths,  which  are  the  law  of  his  whole 
action.  I  add,  "  supposed  truths,"  because  faith 
is  so  mighty  an  agent,  that  even  error  may  be- 
come energetic  and  j)ropulsive,  if  only  it  be 
believed  strongly  enough.  This  man  of  power 
has  his  beliefs,  on  matters  connected  with  his 
own  successes.  These  are  the  tenets  of  his 
worldly  creed.  They  may  be  few,  but  not  the 
less  operative.  They  may  be  concealed,  but 
sagacious  observers  will  divine  them  from  his 
conduct.  Nay,  he  may  not  be  able  to  express 
them  ;  for  there  are  implicit  as  well  as  explicit 
principles  of  action.  Not  every  wise  adminis- 
trator can  verbally  interpret  his  own  schemes ; 


THE    EFFICACY    OF    STROXG    FAITH.  341 

not  every  pLilosoplier  can,  like  Franklin,  em- 
body in  distinct  enunciation  tlie  precepts  of  Jife. 
But  tkere  they  are ;  and  tliey  are  the  secret  of 
Lis  activity  and  Ms  influence.  A  revolution  in 
these  would  instantly  change  the  entire  current 
of  his  life.  They  are  really  the  motive-powers 
of  the  whole  complex  machine.  His  belief,  I 
repeat  it,  of  certain  principles,  gives  origin  to  all 
he  effects.  This  belief  is  concerned  in  the  very 
choice  of  an  object,  and  in  adapting  and  em- 
ploying all  means.  Upturn  these  principles, 
and  you  invert  or  nullify  the  whole  man. 
Suppose,  for  example,  that  his  field  is  com- 
merce. Convince  him  that  worldly  wealth  is 
undesirable,  that  commerce  is  not  the  way  to 
attain  it ;  convince  him  that  his  own  branch  of 
trade  is  unfortunate ;  convince  him  that  his 
mode  of  conducting  affairs  is  ruinous  ;  and  you 
have  already  cut  the  sinews  of  all  his  activity, 
and  consequently  destroyed  all  his  power.  Such 
is  the  efficacy  of  principles,  even  in  things  which 
it  is  not  common  to  refer  to  this  source.  Ex- 
amples might  be  added,  which  would  yet  more 
directly  evince  the  operation  of  a  natural  secu- 
lar faith  uj)on  the  influential  conduct  of  man- 


342  THE    EFFICACY    OF    STRONG    FAITH. 

kind.  All  can  perceive,  that  in  every  such  case, 
the  energy,  persistency,  and  success  of  the  action 
will  be  in  proportion  to  the  strength  of  inward 
conviction.  Belief  has  its  degrees,  and  he  who 
believes  feebly,  will  strike  faint  blows. 

'Now  it  will  need  no  long  array  of  argument 
to  show,  that  this  influence  of  inward  convic- 
tion must  be  more  direct  and  powerful,  in 
cases  where  the  effect  is  sought  to  be  produced 
through  the  very  medium  of  supposed  truth, 
and  where  the  effort  is  directed  towards  bring- 
ing men  over  to  their  own  opinion.  "  If  you 
would  have  me  weep,"  said  the  ancient,  "  weep 
yourself."  Still  more  justly,  "If  you  would 
have  me  believe,  believe  yourself."  To  show 
the  great  strength  of  the  principle,  allow  me  to 
cite  the  case  of  those  who  teach  error.  The 
power  of  such  men  is  in  their  belief.  It  is  a 
vulgar  and  suj)erficial  blunder,  to  suppose  that 
many  or  most  of  these  inculcate  known  false- 
hood. They  believe,  and  believe  strongly. 
They  are  not  only  deceivers,  but  "being  de- 
ceived." They  are  blind,  as  well  as  leaders  of 
the  blind ;  and  in  countless  instances  they  are 
followed  by  misguided  multitudes.     The  very 


THE    EFFICACY    OF    STRONG    FAITH.  343 

finnness  and  vehemence  of  their  persuasion, 
act  on  them  with  a  perpetual  momentum,  and 
sometimes  confer  a  sort  of  sublimity  on  their 
character.  No  man  ever  influenced  great  mass- 
es, who  had  not  some  leading  opinion  deeply 
impressed  on  his  own  mind.  According  to  his 
belief  of  its  truth  and  its  importance,  will  be 
the  efficacy  of  his  endeavours.  In  all  the  in- 
stances which  we  have  supposed,  there  has  been 
an  inward  persuasion  of  some  supposed  truth, 
and  an  inward  fervour  in  carrying  it  out  in 
practice ;  all  which  may  be  fitly  used  to  illus- 
trate the  power  of  high  religious  principle  and 
feeling,  in  the  vastly  higher  work  which  we 
have  to  perform  in  our  Christian  life. 

Thus  are  w^e  brought  to  the  heart  of  the 
subject  proposed  for  consideration,  namely,  that 
faith  is  the  principle  of  strength,  progress,  and 
victory. 

I  think  we  have  already  discovered  the  cause 
of  our  inefficacious  and  drooping  church  life. 
We  make  little  impression  on  the  world,  be- 
cause we  believe  so  little,  and  that  little  so 
weakly.  If  our  faith  were  strong,  we  should 
feel  ardently,  speak   boldly,  act  strongly,  and 


344  THE    EFFICACY    OF    STRONG    FAITH. 

conquer  certainly.  Leaving  out  tlie  special  and 
divinely-constituted  power  of  faith,  all  tlie  anal- 
ogies we  have  been  considering  go  to  confirm 
this  view.  Wherever  a  man  strongly  believes, 
he  is  successfully  active,  in  the  proportion  of  his 
other  powers.  In  this  sense  we  may  say,  "  This 
is  the  victory  that  overcometh  the  world,  even 
our  faith."  If  this  spring  be  wanting,  all  power 
is  gone.  Faith  may  be  defined,  a  persuasion  of 
the  truth.  Evangelical  faith  is  a  persuasion  of 
Gospel  truth.  Viewed  in  its  origin,  it  is  the 
product  of  Divine  influence.  Viewed  in  its  con- 
nection with  preceding  exercises,  it  arises  from 
spiritual  apprehensions  of  the  truth.  In  the 
matter  of  our  personal  pardon  and  acceptance, 
it  takes  hold  specially  of  the  promise  of  grace 
in  Jesus  Christ ;  but  faith  has  its  wider  range, 
in  which  it  embraces  as  true  the  whole  round 
of  revelation.  And  that  which  concerns  us  now, 
is,  that  the  hearty  conviction  of  God's  truth  is  the 
great  strengthening,  operative  and  triumphant 
principle.  Universally,  as  a  man's  faith,  such 
will  be  his  spiritual  power.  He  cannot  afi^ect 
others  save  with  that  which  first  affects  himself 
If  faith  wavers  or  declines,  the  entire  Christian 


THE    EFFICACY    OF    STRONG    FAITH.  345 

character  is  enfeebled.  We  see  this  at  once  in 
regard  to  great  fundamental  points.  Let .  any 
one  begin  to  totter  about  the  being  of  a  God, 
and  he  is  palsied  for  every  religious  feeling  and 
effort.  Or  concerning  whatsoever  truth  he  may 
harbour  doubts,  he  will  be  unmanned  for  the 
whole  corresponding  class  of  emotions  and  acts. 
But  faith  may  suffer  not  only  in  its  extent,  but 
in  its  intensity.  We  may  deny  no  one  doc- 
trine— we  may  hold  the  complete  system,  in  a 
certain  way;  but  a  way  so  faint  and  low  as 
scarcely  to  differ  from  unbelief,  and  thus  to  be 
totally  inoperative. 

It  is  just  in  this  modification  that  faith 
exists  in  many  Christian  professors ;  and  can 
we  wonder  if  they  bear  little  fruit  ?  How 
different  a  creature  is  one  who  is  all  on  fire 
with  the  persuasion  of  Gospel  verities.  He 
is  transformed.  The  instance  of  Saul  of  Tar- 
sus at  once  occurs  to  us ;  for  we  are  able  to 
contemplate  him  imder  two  opposite  faiths. 
The  first,  that  of  Judaism  and  Pharisaism,  was 
as  sincere  as  the  second.  There  was  no  feign- 
ing. He  verily  thought  he  should  do  God  ser- 
vice by  violence  and  murder.     His  faith  was  of 


15 


^^ 


3-iG  THE    EFFICACY    OF    STRONG    FAITH. 

falseliood ;  but  it  was  not  inert.  It  propelled 
liim.  It  made  him  a  persecutor,  a  blasphemer, 
injurious ;  it  caused  him  to  breathe  forth  threat- 
ening and  slaughter,  and  to  make  havoc  of  the 
Church.  His  second  faith,  as  you  know,  came 
to  him  suddenly.  He  has  a  new  attraction,  and 
moves  in  a  new  orbit.  Straightway  he  has 
become  a  new  man.  He  preaches  that  Jesus 
whom  once  he  blasphemed.  The  whole  remain- 
der of  his  life  is  a  motion  derived  from  this  new 
impulse.  Does  any  man  doubt  whether  Paul 
believed  ?  Does  any  man  doubt  whether  his 
belief  was  the  impelling  power  of  his  activity  ? 
It  was  faith  that  made  him.  His  former  prin- 
ciples, his  former  life,  were  obliterated  by  this 
new  force.  "  The  life  that  I  now  live,  I  live  by 
the  faith  of  the  Son  of  God."  No  wonder  he 
speaks  perpetually  of  faith ;  it  perpetually  oper- 
ated in  him,  urging  him  to  endurance,  to  utter- 
ance, and  to  action.  He  writes  to  the  Corinth- 
ians, expounding  the  principles  of  his  extraor- 
dinary life,  and  showing  that  his  contempt  of 
difficulties,  and  his  earnestness  of  labour,  arose 
from  his  exalted  apprehension  of  the  truth  of 
the  Gospel ;  and  this  was  faith.    For  this  cause, 


THE    EFFICACY    OF    STRONG    FAITH.  347 

he  fainted  not.  And  thongli  "already  deliv- 
ered unto  deatli  for  Jesus'  sake,"  lie  reveals  tlie 
secret  iipliolding  power  of  his  ministerial  work 
when  he  adds  :  "  We  having  the  same  spirit  of 
faith,  according  as  it  is  written,  I  believed,  and 
therefore  have  I  spoken ;  we  also  believe,  and 
therefore  speak."  Behold  the  source  of  pro- 
phetic and  of  apostolic  utterance !  The  deep 
persuasion  of  a  single  great  truth  may  sway  a 
man  s  character  and  actuate  his  life.  Let  it  be 
the  resurrection,  or  the  judgment,  or  justifica- 
tion by  faith — it  casts  its  broad  shadow  over 
the  whole  prospect ;  every  day  of  life  feels  its 
impression.  Was  it  not  something  like  this, 
which  gave  tone  and  dignity  to  the  mind  of 
Martin  Luther  ?  If  he  had  not  possessed  one 
vast  truth — if  he  had  not  believed  it  strongly — 
he  would  never  have  been  so  out  of  weakness 
made  strong;  he  would  never  have  so  put  to 
flight  the  armies  of  the  aliens.  It  is  a  great 
blessing  to  a  man  to  be  fully  charged  with  one 
sublime  idea.  It  elevates  him  to  somethins:  of 
its  own  stature.  It  preserves  him  from  the 
calms  and  stagnations,  in  which  too  many  of 
us  dream  away  our  lives.     There  is  something 


348  THE    EFFICACY    OF    STRONG    FAITH. 

which  he  believes.  Faith  has  the  throne,  and 
wields  the  sce23tre.  He  need  never  look  about 
for  wherewithal  to  interest  his  vacillating  mind. 
He  possesses  the  luxury  of  a  cherished  truth. 
Oh  !  know  ye  not  that  this  is  sweeter  than  the 
honeycomb — richer  than  rubies?  Ye,  whose 
minds  were  never  really  awakened  to  any  thing 
intellectual  or  spiritual,  ye  have  a  w^orld  of 
bliss  into  which  yet  to  enter !  Early  disciples 
felt  this,  especially  under  the  words  of  the 
Great  Teacher.  When  once  they  heard  him 
speak  as  never  man  spake,  they  were  smitten 
with  his  heavenly  voice,  and  received  into  their 
bosoms  a  secret,  on  which  to  ponder  without 
weariness  as  long  as  they  lived.  Thus,  also, 
many  came  from  their  philosophies,  all  unsatis- 
fying, to  the  apostles  and  primitive  teachers 
of  Christianity.  They  believed,  and  the  new 
truths  lived  in  them  as  mighty  forces,  propel- 
ling them  to  speech  and  act.  In  reformation 
times,  how  many  from  all  parts  of  Europe  came 
to  sit  at  the  feet  of  Luther  and  of  Calvin? 
The  great  re-discovered  doctrine  of  free  salva- 
tion had  become  their  darling  belief,  and  they 
were  wrought  upon  accordingly. 


THE    EFFICACY    OF    STRO.\(J    FAITH.  349 

Even  in  our  later  times,  how  liave  our  hearts 
rejoiced,  if  we  have  been  favoured  to  alight  on 
a  teacher,  who  is  all  alive  with  some  vital  truth 
of  Christianity ;  who  expounds,  illustrates,  and 
enforces  it ;  who  dwells  on  it,  to  the  weariness, 
perhaps,  of  many,  but  not  to  ours.  We  almost 
learn  to  love  the  instructor,  for  the  sake  of  his 
lesson.  But  the  lesson,  after  all,  is  that  which 
feeds  our  faith. 

The  majority  of  Christian  professors,  I  know 
very  well,  have  no  great  interest  in  Divine 
truth.  They  could  give  up  this  or  that  tenet 
of  their  creed,  without  feeling  much  loss.  Little 
could  they  comprehend  the  spirit  of  dying  for 
one's  faith.  At  times,  all  sects  and  all  confes- 
sions seem  to  them  alike.  But  he  who  has 
clung  to  the  doctrine  of  Jesus,  as  to  a  life-boat 
after  ship^vreck,  knows  no  such  apathy.  His 
great  belief  is  ever  before  him.  It  is  the  en- 
kindlino:  cause  of  all  his  ardours.  It  excites 
him  to  an  energy  which  he  never  felt  in  the 
days  of  his  ignorance.  All  merely  secular  veri- 
ties, however  acknowledged  as  important  in 
their  place,  grow  dim  and  fade  and  die  out, 
in  comparison,  as  stars  before  the  rising  sun. 


350  THE    EFFICACY    OF    STRONG    FAITH. 

Above  all,  tlie  belief  of  Jesus  Christ,  in  his 
person  and  his  work,  his  excellencies  and  his 
invitations,  his  dying  and  his  reign — when  once 
settled  on  the  throne  in  any  heart,  destroys  all 
rivals,  and  becomes  the  principle  of  true  Chris- 
tian strength.  Christ  is  formed  in  the  heart 
the  hope  of  glory.  If  any  thing  can  make  a 
weak  believer  strong,  it  is  this.  Hence,  O  my 
beloved  brethren,  in  much  infirmity,  but  with 
an  unspeakable  earnestness,  am  I  thus  con- 
stantly endeavouring,  in  my  imperfect  way,  to 
win  you  to  the  contemplation  of  the  Lord,  and 
to  faith  in  him.  It  is  only  by  faith  in  Jesus,  that 
these  signal  effects  can  be  wroudit.  We  mio-ht 
take  up  all  the  important  doctrines  of  the  Gos- 
pel, one  by  one,  and  show  how  each  in  its  turn  be- 
comes a  source  of  power  and  a  means  of  victory. 
No  man  can  be  any  greater  or  any  stronger,  in 
Christianity,  than  his  faith.  There  can  be  no 
addition  to  real  faith,  without  an  accession  of 
religious  strength.  And  (using  a  distinction 
already  noticed)  this  faith,  which  is  thus  impor- 
tant, may  be  increased  in  two  respects,  as  to  its 
extent  and  as  to  its  intensity. 

(1.)  If  the  principle  of  Divine  faith  is  in 


THE    EFFICACY    OF    STRONG    FAITH.  351 

US,  we  may  be  continually  adding  to  the  objects 
of  faith ;  tliat  is,  to  the  doctrines  which  we  be- 
lieve. New  objects  or  ideas,  and  new  relations 
between  them,  rise  upon  the  discovery  of  the 
believer,  as  new  stars  and  planets  before  the 
gaze  of  the  astronomer ;  and  each  he  hails  as 
the  revelation  of  his  God.  Truth  is  the  ful- 
crum of  the  lever,  faith.  Particular  truths  are 
so  many  polished  stones,  which  faith  builds 
into  the  wall  of  the  spiritual  temple.  The 
doctrines  of  religion  therefore  nourish  faith. 
In  proportion  to  our  faith,  will  be  our  desire 
for  the  increase  of  knowledge.  No  docti'ines 
will  be  unimportant,  though  some  will  lie  closer 
to  our  bosom  than  others.  But  doctrine — doc- 
trine— doctrine — is  that  which  faith  desires.  It 
is  lamentable  that  the  Christianity  of  our  day 
desires  it  not.  There  is  a  craving  for  what  is  a 
contradiction  in  terms — teachmg  which  is  not 
doctrinal.  The  cry  is  for  literature,  for  illustra- 
tion, for  exhortation,  for  imagination,  for  elo- 
quence, for  any  thing  but  truth.  If  faith  ever 
rises  to  manly  vigour,  it  must  be  by  enlarging 
the  mind's  acquaintance  with  the  whole  extent 
of    saving    truth.      Believers    who   would    be 


352  THE    EFFICACY    OF    STRONG    FAITH. 

strong  and  healthy,  must  not  be  detained  upon 
the  milk  of  babes,  but  must  aspire  to  strong 
meat,  and  go  on  unto  perfection.  For  faith  to 
be  strong  and  conquering,  we  must  have  variety 
of  food.  The  entire  truths  of  religion  must 
enter  into  the  regimen.  Indeed,  no  one  would 
greatly  err,  who  should  begin  with  the  elements 
of  doctrine,  and  go  on  to  fill  up  the  whole 
scheme  of  theological  truth.  This  is  the  way 
to  acquire  bone,  muscle,  and  sinew.  The  best 
sign  of  spiritual  health  is  a  sound  appetite  for 
solid  truth.  And  this  is  the  first  mode  of 
strengthening  faith,  namely,  in  its  extent,  or  the 
knowledge  of  its  objects. 

(2.)  The  other  is  not  less  important,  though 
it  respects  the  subject  rather  than  the  object  of 
faith.  In  regard  to  the  former,  the  question  is. 
What  do  I  believe?  In  regard  to  the  latter, 
the  question  is.  How,  or  how  strongly  do  I  be- 
lieve ?  And  surely  we  all  need  a  great  increase 
in  the  intensity  of  our  faith.  Remark,  that  we 
are  now  considering  faith  as  a  principle  which 
forms  the  character  to  strength  and  influence. 
In  this  regard,  every  thing  depends  on  its 
height,  its  glow,  its  bursting  force.     Amount 


THE    EFFICACY    OF    STROXG    FAITH.  353 

of  knowledge  is  good,  just  as  fuel  is  good ;  but 
when  we  speak  of  expansion  and  progress,  wliat 
we  want  is,  fire — ^fii'e  !  Faith  must  not  be  a 
lethargic  assent,  but  a  concentrated  burning 
heat.  It  is  this  intensity  of  conviction  and  per- 
suasion which  has  made  the  Pauls,  the  Luthers, 
the  Whitefields,  of  the  Church ;  or  (as  all  can- 
not be  heroes)  which  has  inflamed  to  generous 
action  those  humbler  believers,  who  have  been 
blessed  to  the  salvation  of  many  souls.  It  is 
really  wonderful  to  see  how  much  greatness  can 
be  conferred  on  a  common  man,  by  the  warm- 
ing, actuating  power  of  faith.  Out  of  weak- 
ness he  is  made  strong ;  he  waxes  valiant  in 
fight.  Thus  the  inert  ball  of  iron  receives  ve- 
locity and  resistless  force  from  the  heat  and  ex- 
pansion of  the  cannon's  chamber.  It  ought  to 
encourage  every  believer  who  has  a  strong  con- 
viction. Let  the  truth  which  lies  within  his 
breast  be  raised  to  a  red  heat,  and  its  influence 
becomes  decisive.  He  may  seem  to  himself  to 
be  as  nothing ;  but  God's  truth  in  him  is  opera- 
tive; the  neighbourhood  feels  it.  Where  the 
truths  which  animate  him  are  sjrand  truths — 
where  he  holds  them  with  a  gi-asp  that  noth- 


354  THE    EFFICACY    OF    STRONG    FAITH. 

ing  can  disengage  or  relax — where  Ms  soul  is 
steeped  in  tliem,  day  and  night — where  he  de- 
lights in  them — communication  follows  sponta- 
neously. Out  of  the  abundance  of  the  heart 
the  mouth  speaketh — the  manner  speaketh — 
the  behaviour  speaketh — the  very  visage  speak- 
eth. A  man  full  of  faith  and  of  the  Holy 
Ghost  sends  forth  influence  at  every  pore.  His 
whole  body  is  full  of  light,  which  he  radiates 
on  every  side.  It  is  not  stir,  it  is  not  factitious 
effort,  it  is  not  learning,  it  is  not  eloquence ;  it 
is  faith,  it  is  holiness.  Though  Moses  was  slow 
of  speech,  his  countenance  shone  when  he  came 
down  from  converse  with  God.  Fill  a  soul  up 
to  the  brim  with  realizing  and  absorbing  per- 
suasion of  capital  truth,  and  it  runs  over. 
There  is  a  holy  contagion  in  strong  faith.  To 
increase  our  influence  for  God,  it  is  not  so  ne- 
cessary to  prescribe  rules,  as  to  believe  mightily, 
with  that  faith  which  is  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen. 
Kindle  this  fire,  and  the  flame  of  love  shall 
presently  break  forth  in  holy,  irresistible  ac- 
tion. O  my  brethren,  this  is  what  we  need,  to 
give   our    religion    actuality,   and    to   produce 


THE    EFFICACY    OF    STRONG    FAITH.  355 

results  in  tlie  Cliurcli  like  those  wliicli  we  wit- 
ness in  the  world,  among  men  who  are  deeply 
in  earnest,  and  borne  onward  by  their  ruling 
passion.  Give  us  men  and  women  with  whom 
religion  is  the  great  and  the  one  thing,  and  we 
shall  soon  behold  some  effects  to  remind  us  of 
the  days  of  the  Reformation,  and  the  times  of 
early  faith.  Coals  must  be  brought  to  our  lips 
and  hearts  by  the  hands  of  the  seraphim.  Fire 
must  descend  from  heaven  to  touch  the  dead 
logs  on  our  altar.  There  must  be  communi- 
cation with  heaven.  The  Holy  Ghost  must 
awaken  these  ardours.  Pentecostal  cloven 
tono:ues  must  hover  over  our  assemblies.  The 
adversary  will  cry,  "  These  men  are  fall  of  new 
wine  " ;  but  we  shall  confidently  rejoin,  "  Christ, 
having  received  of  the  Father  the  promise  of 
the  Holy  Ghost,  hath  shed  forth  this,  which  ye 
now  see  and  hear."  Are  we  convinced  that  our 
lack  of  power  in  the  Church  arises  from  our 
lack  of  faith  ?  Then  let  us  concentrate  our 
souls  on  the  great  awakening  truths  of  revela- 
tion. Let  us  redouble  our  application  to  the 
Word  of  God.  Let  us  give  ourselves  to  prayer 
for  the  influences  of  the  Holy  Spirit.     Happy 


356  THE    EFFICACY    OF    STRONG    FAITH. 

would  this  hour  be,  if  I  could  impress  on  any 
the  truth,  that  a  single  soul,  actuated  by  Divine 
faith,  becomes  a  centre  of  power.  We  under- 
value individual  influence.  We  ascribe  too 
little  to  what  may  be  accomplished  by  eminent 
piety  in  ourselves.  In  a  community  like  ours, 
no  one  believer  can  attain  to  unwonted  fervour, 
without  conferring  benefit  on  others.  The  con- 
flagration which  wraps  the  mountain  forest  or 
the  boundless  prairie  in  sheets  of  flame,  and 
seems  to  set  the  heavens  on  fire,  had  its  com- 
mencement in  one  spot — perhaps  in  a  single 
spark.  Eevival  must  begin  somewhere.  Let 
each  of  us  pray  that  it  may  begin  in  his  own 
soul.  Disdain  not  the  communications  of  God 
sent  down  to  your  solitary  closet.  Hojdc  for 
great  exaltation  of  faith  from  your  private  study 
of  inspired  truth.  Aim,  my  Christian  brother, 
at  attaining  high  and  commanding  faith.  Be 
strong  in  faith,  giving  glory  to  God.  It  is,  in  a 
certain  sense,  your  whole  work.  Without  it, 
you  can  do  nothing;  with  it,  you  can  do  all 
things.  It  is  the  place  to  begin.  It  is  the 
spark  to  be  kindled.  The  work  is  near  home  ; 
nay,  it  is  within  you.     The  moment  for  effort 


THE    EFFICACY    OF    STRONG    FAITH.  357 

lias  arrived.  Defer  it  not  till  the  morrow. 
God  asks  of  you  to  determine  what  soii:  of 
Christian  you  will  be.  Upon  instants  like 
these,  sometimes  depends  the  whole  cuiTent  of 
life.  Dream  not  of  a  progress  in  the  Church, 
without  a  progress  in  individuals.  Fancy  not 
an  elevation  of  others,  but  seek  to  be  exalted 
in  faith  yourself.  If  this  thought  be  well 
lodged  in  you,  the  exhortation  will  not  have 
been  in  vain.  O^en  every  window  of  the  soul 
to  the  rays  of  heavenly  light.  Accej)t  it,  and 
be  mighty ;  for  all  things  are  possible  to  him 
that  believeth. 


XIV. 

IN    THE    BELOVED. 


IN   THE   BELOVED. 


Ephesiaxs  i.  6. — "  To  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved." 


"  If  the  foundations  be  destroyed,  what  can 
tlie  rigliteous  do  ? "  Ps.  xi.  3.  Of  all  Cliristian 
character,  experience,  and  action,  the  founda- 
tions are  laid  in  Divine  truth.  This  truth  is 
capable  of  being  stated  in  clear,  intelligible 
propositions,  which,  when  brought  together  in 
logical  connection,  and  embraced  under  a  sin- 
gle view,  constitute  systems  of  doctrine.  Such 
arrangement  of  things  knoAvn  are  not  inven- 
tions of  the  learned,  but  demands  of  a  neces- 
sity, existing  in  all  human  minds,  precisely  in 
the    proportion   of    their  respective   clearness, 

16 


362  IN    THE    BELOVED. 

strengtli,  and  patient  investigation.  Trutlis  of 
religion,  inspired  trutlis — tliat  is,  Scriptural 
trutlis,  are  not  exempt  from  this  law.  The 
enunciation  of  these  truths,  in  their  simpler, 
more  rational,  or  more  scientific  form,  is  doc- 
trine. To  inveigh  against  doctrine,  therefore, 
in  religious  teaching,  if  not  a  contradiction  in 
terms,  is  at  least  to  withdraw  religious  truth 
from  the  analogy  of  all  other  knowledge.  And 
to  say,  as  has  been  said,  that  "  doctrine  is  the 
skin  of  truth,  stripped  off,  dried,  and  set  up 
empty,"  is  to  prate  ignorantly  for  the  sake  of 
momentary  effect,  if  not  to  be  treacherous  to 
the  high  majesty  of  truth  itself.  Doctrine  is 
the  form  of  sacred  truth,  adapted  to  inculcation 
and  transmission.  Doctrinal  preaching  is  sup- 
posed by  some  to  be  controversial  or  polemical. 
If  any  so  err,  they  need  the  schoolmaster  more 
than  the  preacher.  Doctrine  is  above  all  need- 
ed at  a  period  of  general  awakening.  A  man 
convinced  of  his  sins,  asks  how  a  sinner  can  be 
pardoned,  in  consistency  with  God's  justice: 
the  answer  to  his  question  is  doctrine.  He 
asks  what  that  work  of  Christ  is,  on  account 
of  which  he  may  be  admitted  to-  favour :   the 


IN    THE    BELOVED.  363 

answer  to  liis  question,  wlietlier  true  or  false,  is 
doctrine.  He  furtlier  asks,  by  what  means  the 
benefits  of  redemption  may  be  made  his  own : 
the  answer  to  this  is  doctrine.  Awakened 
souls  desii^e  the  sincere  milk  of  the  word,  that 
they  may  grow  thereby.  The  Apostle  Paul, 
beyond  all  New  Testament  writers,  affords  milk 
for  babes,  and  strong  meat  for  men.  He  is  the 
doctrinal  apostle.  This  epistle  is  intensely  doc- 
trinal ;  and  our  text  contains  a  precious  clus- 
ter of  doctrine,  w^hich  we  may  profitably  take 
apart,  while  we  consider  these  propositions  : — 
1.  The  Son  of  God  is  the  Beloved.  2.  The 
savino;  love  bestowed  on  believers,  is  on  ac- 
count  of  the  Chief  Beloved.  3.  This  Divine 
acceptation  of  the  believing  sinner  is  an  act  of 
sovereign  grace.  4.  The  grand  result  of  this 
gracious  acceptance  is  a  revenue  of  praise  and 
glory  to  God.  Let  us  inwardly  implore  the 
presence  of  the  Comforter,  while  we  meditate 
on  these  contents  of  the  text. 

I.  The  So:n"  of  God  is  the  Chief  Beloved. 
How  significant,  how  delightful  a  title  !  Sure- 
ly this  can  be  none  other  than  the  Lord  Jesus 


364  IN    THE    BELOVED. 

Clirist,  of  whom  God  tlie  Father  in  prophecy- 
speaks  thus  :  "  Mine  elect,  in  whom  my  soul 
clelighteth "  (Is.  xlii.)  ;  and  concerning  whom, 
both  at  his  baptism  and  his  transfiguration,  the 
utterance  was  from  the  cleft  heavens :  "  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased." 
He  is  by  pre-eminence  the  beloved  of  the 
Father.  In  the  eternity  which  preceded  crea- 
tion, quite  as  truly  as  now,  God  was  love, 
thousrh  there  was  no  creature  on  whom  that 
love  could  terminate.  Yet  it  was  not  an  inac- 
tive affection.  The  declaration  was  true,  before 
all  worlds,  which  Jesus  himself  made  in  time : 
^'  The  Father  loveth  the  Son."  Here  was  ob- 
ject enough.  The  love  of  an  infinite  Being 
demanded  an  infinite  loveliness  on  which  to  ^x 
itself,  and  this  it  found  in  the  Divine  beauties 
of  the  eternal  Son,  in  the  bosom  of  the  Father. 
Ineffable  are  the  everlasting  glories,  ineffable 
the  perennial  flow  of  mutual  complacency  and 
delight.  The  attributes  of  the  adorable  Father 
are  at  the  same  time  attributes  of  the  Son.  As 
God  is  and  must  of  necessity  be  his  own  sole 
and  ultimate  end,  so  this  reciprocal  recognition 
and  love  of  the  Divine  persons  holds  before  the 


IN    THE    BELOVED.  365 

infinite  Mind  its  self-sufficiency  of  majesty,  rec- 
titude, and  bliss,  in  a  glorious  reflection.  But 
to  all  eternity,  tlie  Son,  as  the  Revealer,  Mani- 
fester,  and  Word,  the  Mirror  of  Godhead,  is 
the  object  of  the  Supreme  love. 

When  finite  spiiits  emerged  out  of  nothing, 
and  came  upon  the  stage  of  existence,  theii' 
wondering  eyes  were  tm^ned  upon  this  same 
luminary.  "  When  he  bringeth  in  the  first- 
begotten  into  the  world,  he  saith,  And  let  all 
the  angels  of  God  worship  him."  Heb.  i.  6.  Of 
this  w^orship,  the  chief  ingredients  are  admii'a- 
tion  and  love.  In  the  outgoings  of  infinite  be- 
nevolence, seeking  to  communicate  itself  by  the 
work  of  creation,  that  marvellous  series  and 
system  of  events  took  place  which  we  consider 
the  plan  of  redemption.  It  was  devised  in 
antemundane  counsel  and  decree.  It  formed 
the  subject  of  Divine  covenanting.  It  received 
its  anticipative  heralding  in  patriarchal  signs, 
and  Mosaic  emblems,  and  prophetic  visions. 
It  burst  from  idea  and  preparative,  into  actual- 
ity and  reality  of  life,  when  the  Word  was 
made  flesh  and  dwelt  among  us.  From  first  to 
last,  however,  it  is  He,  the  Elect,  the  Mediator, 


366  IN    THE    BELOVED. 

the  Eedeemer,  tlie  j)redestined  Saviour,  wlio 
stands  fortli  before  all  worlds  as  embodying  and 
re]3resenting  by  illustrious  manifestation  tlie 
infinite  love  of  Jehovah,  and  the  harmony  of 
all  his  attributes.  In  so  acting,  the  Son  of  God 
is  in  the  highest  conceivable  sense  the  Beloved 
of  God,  performing  his  utmost  will,  honouring 
and  glorifying  his  justice,  and  giving  accom- 
plishment to  his  mercy  and  his  grace.  "We 
hazard  nothing  when  we  say,  that  the  Son  is 
never  so  adorably  lovely,  and  (through  him) 
that  the  Father  is  never  so  sublimely  honoured, 
in  the  sight  of  holy  intelligences,  in  all  worlds, 
as  when  he  becomes  incarnate,  and  obeys  and 
dies  in  the  stead  of  sinners.  "  Lo,  I  come,  in 
the  volume  of  the  book  it  is  written  of  me,  to 
do  thy  will,  O  God."  Infinite  is  he  in  loveli- 
ness, when  first  he  stoops  to  human  flesh,  and 
to  be  born  of  a  virgin ;  when  he  lies  a  babe  in 
Bethlehem,  and  is  borne  to  Egypt;  when  in 
sweet  boyhood  he  ascends  to  the  temple ;  when 
he  spends  an  unblemished  youth  among  the 
hills  and  vales  of  Galilee ;  when  he  walks  over 
the  length  and  breadth  of  the  land,  teaching 
and  healing ;  when  he  suffers  the  contradiction 


IN    THE    BELOVED.  36? 

of  sinners  against  himself;   wlien  lie  sinks  in 
tlie  garden — rises,  to  be  betrayed  by  a  kiss — is 
drafyofed  from  tribunal  to  tribunal,  mocked  and 
buffeted — bears  liis  cross — is  crucified  between 
two  robbers — and  sustains  the  anguisli  of  de- 
sertion and  imputed  guilt.     Lovely  is  our  Im- 
manuel,  in  life  and  death ;  in  burial  and  resui^- 
rection ;  in  the  Chiu*ch  and  in  heaven ;  lovely 
to  God  and  angels;    lovely  to  his  saints,  and 
that  fore  verm  ore.     Let  us,  my  brethren,  mark 
well  what  constitutes  the  chief  attraction  of 
his    perfect    attributes.      It    is    his  voluntary 
giving  of  himself  for  sinners ;    his  profound, 
yea,  infinite  condescension  of  yearning  love,  in 
assuming  guilt,  and  becoming  "  sin  "  for  sinners ; 
his  self-sacrifice  in  dying  under  wrath,  and  en- 
during the  imputation  of  our  desert.     In  the 
estimation  of  an  immutably  holy  and  immeas- 
lu^ably  loving  God,  there  is  no  beauty  like  the 
beauty  of  holiness,  which  is  also  the  beauty  of 
love.     And  when  God  looks  upon  his  glory  in 
the  face  of  Jesus,  he  sees  that  which  more  fills 
the  bliss  of  Godhead,  than  the  spectacle  of  a 
universe  rising  out  of  chaos,  or  the  harmonies 
of  numberless  worlds  persisting  in  uninterrupt- 


368  IN    THE   BELOVED. 

ed   due   consent.      The   Lord  Jesus   Christ  is 
therefore  by  pre-eminence  the  Beloved. 
But  more  awaits  us  in  these  words ;  for, 

II.  The  saving  love  bestowed  on  beltevees, 
IS  ON  ACCOUNT  OF  THE  Chief  Beloveb  :  "  wherein 
he  hath  made  us  accepted  in  the  Beloved."     If 
the  sons  are  received  with  favour,  it  is  because 
of  the  Elder  Brother.     God  loves  them,  because 
he  loved  him  first.     In  themselves  they  are 
fallen,  condemned,  vile,  and  abominable.     Not 
one  of  the  mighty  host  possesses  one  trait  upon 
which  a  holy  God  can  look  with  complacency. 
But  they  are  viewed  in  him.     From  eternity, 
in  the  awful,  unuttered  counsels,  they  were  so 
viewed.     At  the  Gospel  promise  in  Eden,  they 
were  so  viewed.     Amidst  the  vicarious  agonies 
of  Gethsemane,  Jerusalem,  and  Golgotha,  they 
were  so  viewed ;  and  all  the  expiatory  transac- 
tions of  the  Head  were  regarded  as  offered  by 
the  members.     In  the  moment  of  their  receiv- 
ing the  Divine  effectual  call,  which  opens  their 
blind  eyes,  educes  faith,  and  unites  them  to 
Christ,  they  are  so  viewed.     Else,  considered  in 
themselves,  they  must  perish,  and  flee  as  chaff 


IN    THE    BELOVED.  369 

before  the  whirlwind ;  but  thus  they  are  pure 
from  guilt.  Infinite  justice  sees  them  in  him. 
The  sword  smites  the  Beloved,  and  they  go 
free.  Vindicating  wrath  sees  nothing  but  the 
Beloved ;  and  so  foul,  malignant  wi^etches,  who 
were  posting  in  their  blood  and  pollution  to 
hell-flames,  escape  the  doom.  They  are  hidden 
from  the  storm  in  the  beloved  arms ;  they  rest 
on  the  beloved  bosom ;  they  shine  like  sculp- 
tured gems  on  the  beloved  shoulders  and  breast. 
They  are  covered,  as  the  contents  of  the  ark 
were  covered,  by  the  golden  mercy-seat ;  cleansed, 
as  the  penitent  who  received  crimson  drops  from 
the  priestly  hyssop-branch ;  admitted  to  com- 
munion, as  the  son  of  Aaron  was  admitted  to 
the  holy  of  holies.  Believing,  they  are  in 
Chi^ist ;  and  being  in  him,  they  are  beloved  for 
his  sake.  Every  human  being  is  in  one  or 
other  of  these  relations ;  and  he  who  is  in  the 
Beloved,  is  accepted :  that  is,  he  is  admitted  to 
favour,  justification,  and  pardon.  The  instant 
a  sinner  believes — though  he  may  have  been 
the  chief  of  sinners  a  moment  before — he  is 
united  to  the  Saviour ;  he  is  in  Jesus  ;  he  is  ac- 
cepted in  the  Beloved.     This  is  no  inchoate  or 

16* 


370  IN    THE   BELOVED. 

lialf-finislied  justification.  All  God's  anger  is 
turned  away.  The  suflieiency  of  Clirist  covers 
all.  Millions  of  sins,  each  aggravated  and  in- 
tensified by  accumulated  tui^pitudes,  are  as  easily 
blotted  away  and  sunken  in  the  deep,  as  a  single 
infant  fault.  It  is  not  they,  it  is  the  Substitute, 
at  whom  God  is  looking.  'No  progress  in  justi- 
fication can  be  conceived  of  Each  soul,  at 
each  moment,  is  either  acquitted  or  condemned ; 
either  rejected  as  an  alien,  or  accepted  in  the 
Beloved.  Though  there  are  degrees  in  the 
manifestation  of  this  acceptance — ^for  exam- 
ple, to  the  believer's  own  consciousness;  to 
the  recognition  of  brethren;  or,  at  the  last 
day,  to  the  assembled  universe — yet  the  justi- 
fication is  complete  at  the  moment  of  be- 
lieving. The  believer  needs  no  further  jus- 
tification. In  Christ — he  can  no  more  come 
into  condemnation  than  Christ  himself  In 
Christ,  he  has  Christ's  righteousness  as  his  own, 
by  a  heavenly  imputation.  Whosoever  in  all 
this  assembly  has  believed  in  the  Lord  Jesus, 
has  by  that  act  become  interested  in  the  finished 
work  of  the  Kedeemer.  His  standing  in  the 
view  of  law  is  totally  altered.     He  was  con- 


IN    THE    BELOVED.  371 

demned,  and  rapidly  on  the  way  to  being  eter- 
nally abandoned  of  God ;  now  he  is  accepted 
in  the  Beloved. 

III.  Akd  this  Divine  acceptation  of  the 

BELIEVING  SINNER  IS  AN  ACT  OF  SOVEREIGN  GRACE. 

Paul  refers  all  to  "  his  grace,  wherein  he  hath 
made  us  accepted  in  the  Beloved."  "  His  grace," 
means  the  infinite  and  eternal  grace  of  the  Most 
High.  And  "grace"  means  undeserved  good- 
ness, mere  favour,  spontaneous  kindness,  un- 
merited compassion,  absolute  gratuity.  No  man 
gets  any  glimpse  of  the  plan  of  salvation,  so 
long  as  he  thinks  it  proceeds  upon  any  demand 
of  doing  or  suffering  on  the  returning  sinner's 
part.  All  the  meritorious  doing  and  suffering 
are  on  the  part  of  Christ.  Faith  itself,  the 
only  revealed  bond  of  union ;  faith,  by  which 
alone  any  are  in  Christ,  is  the  gift  of  God,  be- 
stowed when  and  where  he  pleases  ;  faith  itself, 
moreover,  is  no  part  of  the  righteousness,  and 
only  receives  it,  as  the  beggar's  hand  receives 
the  alms.  And  therefore,  as  the  work  is  all  of 
God,  and  the  merit  all  of  Christ,  the  acceptance 
enjoyed  by  the  believer  is  entirely  of  grace. 


372  IN    THE   BELOVED. 

There  is  in  it  no  shred  or  filament  of  human 
doing  or  deserving.  The  sight  of  this  is  indis- 
pensable to  true  faith ;  and  for  want  of  this, 
manj  are  kept  away  forever.  ^  They  continually 
demand  of  us,  what  more  we  would  have  them 
to  do ;  forgetting,  or  never  knowing,  that  the 
Surety  has  done  all.  JS'ote  well  the  terms, 
"  Hath  made  us  accepted."  The  word  is  active ; 
it  is  not  we,  but  God,  who  effects  the  accept- 
ance. And  when  he  effects  it,  he  does  so  in 
pursuance  of  his  own  sovereign,  uncaused,  and 
eternal  purpose ;  and  so  freely,  fully,  absolutely, 
or  gratuitously.  If  anxious  sinners  of  this 
house  are  ever  justified  and  accepted,  it  will 
be  without  righteousness  of  their  own ;  by  an- 
other's righteousness,  altogether  out  of  them- 
selves ;  and  this  they  will  simply  receive  at  the 
soverei2:n  hand  of  God. 

Words  could  hardly  be  plainer,  de  lioc,  than 
those  of  the  Apostle  Paul  to  the  Komans  (ch.  iii. 
V.  24):  "Being  justified  freely  by  his  grace"; 
that  "  he  might  be  just,  and  the  justifier  of  him 
that  believeth."  "  A  man  is  justified  by  faith, 
without  works  of  law."  "Therefore  it  is  of 
faith,  that   it   might   be  by  grace"    (iv.    16). 


IN    THE    BELOVED.  373 

"  Where  sin  abounded,  grace  did  miicli  more 
abound  " ;  "  tliat  as  sin  hatli  reigned  unto  death, 
even  so  might  grace  reign  through  righteous- 
ness unto  eternal  life,  by  Jesus  Christ  our 
Lord"  (v.  21). 

It  is  this  graciousness  of  his  acceptance, 
which  suddenly  strikes  and  sometimes  over- 
whelms the  sinner  at  the  time  of  his  espousals. 
He  had  been  hoping,  indeed,  to  be  saved  by 
grace,  in  some  inadequate  ajDprehension  of  the 
phrase.  He  looked  for  a  moment  in  which 
Divine  strength  should  be  kindly  given  him, 
in  order  to  the  doing  of  some  great  thing.  In 
expectancy  of  this,  he  had  been  straining  every 
muscle  and  sinew  into  the  posture  of  effort  and 
labour.  At  length  grace  came  in  a  way  he  had 
not  thought  of — in  the  way  of  acquiescence — 
in  the  way  of  repose — in  the  way  of  ceasing 
from  his  own  works — in  the  way  of  falling 
into  Christ's  open  arms. 

And  see  how  the  gratuitousness  of  salva- 
tion is  highly  magnified  by  its  being  refen^ed 
to  so  simple  an  instrument  as  mere  faith ;  but 
still  more,  as  every  true  convert  must  remem- 
ber, by  its   being  communicated  at   the  very 


374  IN    THE    BELOVED. 

instant  wlien  the  striiggler  gave  over  strug- 
gling, and  the  sturdy  worker  ceased  to  work. 
Then  he  begins  to  comprehend  this  phrase, 
"  the  gift  of  God."  Damnation  is  of  merit ; 
salvation  is  of  gift.  "The  wages  of  sin  is 
death,  but  the  gift  of  God  is  eternal  life, 
through  Jesus  Christ  our  Lord."  God  is  clear- 
ly and  delightfully  seen  to  be  every  thing,  as 
he  lifts  up  the  faint,  tearful,  blushing,  bleeding 
culprit  from  the  earth,  where  he  feels  his  true 
position  to  be,  and,  as  he  whispers  in  the  aston- 
ished ear  words  of  amnesty,  forgiveness,  adop- 
tion, fellowship,  and  heaven,  he  is  in  Christ; 
and  that  by  the  sovereign  gift  of  the  Lawgiver 
and  King.  The  prodigal  is  seen,  and  met,  and 
kissed,  and  wept  over,  and  clad,  and  decked, 
and  feasted.  The  creature  that  lay  a  perishing 
outcast  in  the  open  field  of  degradation  and 
contempt,  has  found  a  time  of  love,  and  is  cov- 
ered by  the  skirt  of  Godhead.  The  sunshine 
of  the  Father's  smile,  breaking  through  the 
parting  cloud  of  penal  indignation,  in  a  ray  of 
Divine  effulgence,  strikes  first  upon  the  Be- 
loved, hanging  on  the  tree,  and  then  is  reflected 
to  the  prostrate  sinner  who  believes.      "  The 


IN   THE    BELOVED.  375 

kindness  and  love  of  God  our  Saviour"  has 
now  appeared ;  "  not  by  works  of  righteous- 
ness wkick  we  have  done,  but  according  to  his 
mercy." 

And  this  gratuitousness  of  the  reconcilia- 
tion excludes  not  only  acts,  and  words,  and 
conformities  to  law,  but  quite  as  much  all  feel- 
ings, moods,  purposes,  exertions,  endeavours, 
nay,  even  repentings  and  believings.  All  are 
made  utterly  worthless,  and  superseded,  by  the 
free  grace  of  God,  whereby  he  hath  made  us 
accepted  in  the  Beloved. 

And  how  gloriously  is  this  free  favour  and 
loving-kindness  of  our  God  magnified,  when  we 
view  it  as  covering  over  and  blotting  out  all  the 
black  and  multitudinous  sins  of  a  lifetime  ;  sins 
too  numerous  even  to  be  reckoned  by  classes ; 
sins  whose  depth  of  horrible  enormity  can  be 
sounded  only  by  the  plummet  of  Omnipotence ; 
sins  which  were  destroying  the  soul  forever ; — 
all,  all,  all  forgiven,  on  the  ground  of  one  offer- 
ing, and  that  one  offering  devised,  provided, 
executed,  and  applied,  by  the  mere  purpose  and 
good- will  of  Him  who  was  grieved  and  insult- 
ed.    Well  might  the  soul  cry:    "And  is  this 


376  ^^    THE    BELOVED. 

tlie  manner  of  men,  O  Lord  God ! "  No  !  "but 
it  is  tlie  manner  of  God  in  Clirist ;  "  in  whom," 
says  the  next  verse,  "  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins,  ac- 
cording to  the  riches  of  his  grace." 

IV.  The  grand  eesult  of  this  geacious  ac- 
ceptance IS  A  REVENUE  OF  PRAISE  AND  GLORY  TO 

God.  The  entire  method  was  introduced  for 
this  very  end,  the  glory  of  grace.  This  was  the 
ultimate  object  in  God's  plan,  before  the  world 
began.  The  best  authority  for  this  is  the  dec- 
laration of  God  in  the  context :  "  Having  pre- 
destinated us  unto  the  adoption  of  children  by 
Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will,  to  the  praise  of  the  glory 
of  his  grace."  Here  is  the  consummation ;  it 
was  in  prospect  from  the  eternal  heights,  when 
Divine  wisdom  framed  the  covenant  of  grace. 
As  God  alone  is  eternal  and  independent,  God 
alone  can  be  his  own  ultimate  end,  in  creation, 
providence,  and  redemption.  It  is  the  highest 
conceivable  object,  to  which  we  must  subordi- 
nate even  the  ransom  of  the  "nations  of  them 
that  are  saved."     To  "  glorify  God,"  stands  high- 


IN    THE    BELOVED.  S11 

er  than  to  "  enjoy  him  forever."  This  honour 
to  the  Infinite  Supreme  is  effected  by  his  grace, 
more  than  by  all  displays  of  his  other  excellen- 
cies. Hence  we  say,  and  feel,  and  sing,  that 
our  God  is  more  manifested  by  the  admiring 
homage  and  love  of  creatures,  by  his  accepting 
sinners  in  his  Son,  than  by  all  the  wisdom  and 
power  displayed  in  the  universe  of  matter  and 
mind.  Nowhere  does  so  much  of  God  shine 
out  as  in  the  face  of  Jesus  Christ,  dying  and 
drawing  sinners  to  himself  Hence  we  would 
not  trim  down  the  phrase  before  us  to  mean 
merely  glorious  grace,  but  take  it  in  its  fulness, 
the  glory  of  his  grace.  Glory  always  carries 
with  it  the  notion  of  light,  effulgence,  outshin- 
ing ;  some  idea  of  resplendent  manifestation ; 
as  in  the  pillar  of  fire,  at  the  door  of  the  taber- 
nacle, and  especially  above  the  ark  of  the  cove- 
nant. So,  perhaps,  at  the  transfiguration,  and 
the  vision  of  Jesus  to  Stephen,  to  Saul,  to  John 
in  the  Apocalypse.  Glory  of  grace  is  the  lumi- 
nous display,  before  all  intelligences,  and  espe- 
cially before  his  o\\tl  Omniscience,  of  that  in 
Jehovah  which  is  revealed  by  the  free  redemp- 
tion of  sinners.     The  "glory  of  his  grace,"  is 


378  ^^    THE    BELOVED. 

the  sunlike  lustre  and  celestial  beauty  with 
whicli  the  Lord  God  Almighty  shines  forth 
from  between  the  cherubim,  when  he  shows 
himself  to  be  at  once  a  "just  God  and  a  Sa 
viour."  The  "  praise  of  the  glory  of  his  grace/ 
is  the  acclamation  which  rises,  and  shall  rise, 
not  only  from  ten  thousand  times  ten  thousand 
and  thousands  of  thousands  from  among  men 
but  from  the  voice  of  many  angels  round  about 
the  throne,  when  they  cry,  "  Blessing,  and  hon- 
our, and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  for 
ever  and  ever."  It  is  the  eternal  echo  of  God's 
voice  from  all  holy  beings  in  the  universe.  It 
is  the  loving,  admiring,  adoring  tribute  of  a 
world  of  sinless  or  redeemed  spirits,  evoked  by 
the  "  manifold  wisdom  of  God."  All  through 
this  radiant  chapter,  the  mind  of  Paul  is  full 
of  this  redundant  ascription ;  and  (v.  12)  he 
says  to  early  Christians,  "  that  we  should  be 
to  the  praise  of  his  glory,  who  first  trusted  in 
Christ."  Time  does  not  suffice  to  hold  such 
praises  within  its  brim;  they  run  over  into 
eternity ;  "  that  in  the  ages  to  come  he  might 
show  the  exceeding  riches  of  his  grace  in  his 


THE    BELOVED.  379 

kindness  toward  ns  tlirougli  Chiist  Jesus " 
(ii.  Y).  Blessed  be  God,  there  are  ages  to 
come !  for  here  we  cannot  praise  enough.  Were 
all  the  sono;s  of  all  the  saved  on  earth,  when  at 
the  utmost  rapture  of  each,  gathered  in  one, 
and  laid  on  one  altar,  the  flame,  though  stretch 
ing  heavenw^ard,  w^ould  be  mingled  with  over 
clouding  smoke.  Hence  the  Church  below  is 
fain  to  make  invocation  to  the  Church  above 
and  to  cry,  "  Praise  ye  the  Lord  from  the  heav 
ens :  praise  him  in  the  heights.  Praise  ye  him 
all  his  angels :  praise  ye  him,  all  his  hosts ! ' 
The  chorus  still  is,  with  unwearying  repetition 
"  His  mercy  endureth  forever."  "  He  that  offer- 
eth  praise,  glorifieth  me,"  saith  the  Lord  of 
hosts.  Praise,  therefore,  for  the  wonder  of  redemp 
tion,  from  all  pure  spirits  and  ransomed  voices 
through  the  eternal  day,  "will  magnificently  set 
forth  the  glory  of  Divine  grace.  For  their  God 
chose  us  (v.  4)  in  him  before  the  foundation  of 
the  world;  for  this  he  predestinated  us  unto 
the  adoption  of  sons.  Thanks  forevermore  be 
unto  his  holy  name,  our  rescue  is  not  at  the  ex- 
pense of  his  glory,  nor  to  the  tarnishing  of  one 
jewel  in  his  diadem  of  attributes.     True,  the 


380  IN    THE    BELOVED. 

briglitest  in  heaven  or  earth  did  seem  to  suffer 
eclipse,  and  skies  were  darkened,  and  earth 
staggered  in  sympathy,  when  the  cry  was  heard, 
"  Awake,  O  sword,  against  my  Shepherd,  and 
against  the  man  who  is  my  fellow,  saith  the 
Lord  of  hosts."  But  the  sun  shone  forth  again ; 
the  Lord  broke  from  the  sepulchre ;  the  heav- 
ens received  him  with  hallelujahs,  and  created 
intellect  learned  to  contemplate  with  tenfold 
honour  the  glory  of  the  Lord. 

Such  is  a  single  glimpse  of  the  Divine  tri- 
umph through  grace.  We  have  first  referred  it 
to  its  centre  in  the  Beloved.  On  his  account, 
we  have  next  seen  saving  love  bestowed  on  be- 
lievers. Then  we  viewed  in  this  acce23tance  of 
the  sinner  an  act  of  sovereign  grace.  And  last 
of  all,  we  have  followed  out  the  whole  to  a 
tribute  of  adoration  and  praise  rendered  to  the 
Most  High. 

From  a  discussion  like  this,  which  concerns 
the  cardinal  doctrine  of  Christianity,  the  infer- 
ences and  uses  may  be  manifold.  Among  those 
which  rise  unprompted  in  the  hearer's  mind, 
will  be  assuredly  thankfulness  to  Him  who 
hath  made  thee,  and  thee,  and  thee,  O  believing 


IN    THE  BELOVED.  381 

brethren,  accepted  in  the  Beloved.  But  I  choose 
rather  to  narrow  our  conclusion  to  a  single  point, 
while  I  plead  with  the  unreconciled,  yet  not 
careless  sinner,  to  believe  in  the  Lord  Jesus 
Christ.  Set  fully  before  your  mind,  O  sinner, 
the  great  truth  which  this  passage  has  afforded, 
and  yield  to  the  irresistible  argument  in  favour 
of  your  turning  to  God  here  and  now.  If  God 
is  so  glorified  when  a  sinner  is  accepted  in  his 
Son,  then  the  way  of  all  others  in  which  you 
may  most  glorify  God,  is  to  believe.  The  riches 
of  his  grace  is  revealed  for  the  very  purjDose 
of  being  honoured  and  accepted.  Why,  then, 
should  you  hesitate  as  to  whether  the  way  is 
open  or  not  ?  It  is  God's  own  way,  and  there 
is  no  other.  Is  not  the  Beloved  worthy  ?  Seek 
you  one  who  shall  be  lovelier  or  more  merito- 
rious ?  If  not,  come — and  he  is  yours !  Nor 
need  you  think  of  preparatory  amendments. 
Your  believing  in  Christ  is  the  very  act  which 
does  homage  to  that  glorious  grace  which  God 
delighteth  to  honour.  Sinners  perversely  hang 
back,  as  if  there  were  merit  in  doubting,  and  as 
if  there  were  some  hazard  in  doing  that  which 
of   all  possible   acts   most   honours  the  chief 


382  IN    THE   BELOYED. 

metliod  of  infinite  wisdom  and  love.  Do  not 
insanely  remain  in  guilt,  under  a  self-righteous 
appreliension  that  God  cannot  justly  pardon  so 
vile  a  sinner,  or  one  so  little  prepared  by  heart- 
breaking exercises.  To  justify  you  in  submit- 
ting to  the  righteousness  of  God,  more  honours 
God  than  all  your  obedience ;  because  it  accepts 
the  righteousness  of  Christ.  God's  very  law, 
his  infinite  justice,  satisfied  by  the  Beloved  Son, 
is  glorified  when  you  are  accepted  in  him ;  that 
is,  when  you  believe.  Not  to  believe,  is  to  un- 
dervalue this  method,  and  to  derogate  from  the 
merit  of  this  Surety.  Could  you  behold  the 
Redeemer  as  he  is,  you  would  be  unable  to 
doubt.  Not  to  believe,  is  therefore  a  sin,  and, 
if  persisted  in,  a  damning  sin.  "  He  that  be- 
lieveth  not,  shall  be  damned."  Not  to  believe, 
is  to  withhold  that  much  glory  from  infinite 
grace,  and  so  to  perish  in  your  pride.  It  is  not 
an  enlightened  conscience — it  is  not  reverence 
for  justice — it  is  not  a  disposition  of  inward 
obedience — it  is  not  a  fear  of  offending — which 
keeps  you  away  from  Christ ;  because  nothing 
in  you  could  so  recognize  and  glorify  infinite 
justice,  as  for  you  to  be  accepted  in  the  Be- 


IN   THE    BELOVED.  383 

loved.  Grace  waits  for  a  new  trophy,  O  sinner ; 
yea,  Jesus  waits  for  thee.  The  more  you  own 
the  splendours  of  law ;  the  more  you  lament 
that  you  have  rebelled ;  the  more  you  long  to 
be  made  holy ;  the  more  will  you  see  the  fitness 
of  receiving  Christ  as  your  Saviour.  It  really 
looks  as  if  reluctant,  incredulous  sinners  some- 
times thouo-ht  thei'e  would  be  a  sort  of  moral 
delinquency,  if  they  should  surrender  them- 
selves to  be  saved  by  Chi^ist ;  as  if  justice 
would  be  compromised,  if  they  should  give 
over  striving  to  do  some  great  work.  "Whereas, 
the  truth  is,  the  highest  tribute  to  law  and  jus- 
tice, is  when  the  soul,  by  an  act  of  faith,  acqui- 
esces in  the  atoning  work,  which  gives  glory  to 
Divine  grace.  Come,  then,  O  burdened  sinner, 
and  be  saved  in  the  way  which  most  places  the 
crown  on  the  head  of  God  the  Saviour.  Be- 
lieve in  the  Lord  Jesus  Christ,  and  thus  submit 
to  the  joint  sway  of  Justice  and  Mercy.  Once 
accepted  in  the  Beloved,  you  shall  be  the  in- 
strument of  fresh  praises  to  him  who  loved 
you,  and  gave  himself  for  you. 


XY. 

CONVERSION    AN    OBJECT    OF    POWER. 


17 


CONVERSION  AN  OBJECT  OF  POWER. 


Luke  xviii.  27. — "The  things  which  are  impossible  with 
men,  are  possible  with  God." 


These  words  follow  our  Lord's  memorable 
saying  of  the  camel  and  the  needle's  eye.  Va- 
rious attempts  have  been  made  to  escape  the 
harshness  of  the  declaration.  Men  have  read 
"  cable  "  for  "  camel,"  as  if  it  were  easier  for  a 
cable  to  thread  the  narrow  orifice ;  and  some 
have  talked  of  a  little  gate,  named  the  "  needle's 
eye."  But  the  impossibility  remains  an  impos- 
sibility, after  all.  Such  was  the  intention  of 
our  great  Teacher;  and  such  was  the  under- 
standing of  the  apostles,  who  did  not  say, 
"  How  hard  for  a  rich  man  to  be  saved,"  but, 
"  Who,  then,  can  be  saved  ? "  in  other  words, 
it  is  impossible.     And  to  this  their  conclusion, 


388  CONVERSION    AX    OBJECT    OF    POWER. 

the  words  before  us  were  addressed.  "  You 
say  it  is  impossible  for  auy  to  be  saved;  re- 
member, that  the  things  which  are  impossible 
with  men,  are  possible  with  God."  The  plain 
meaning  is,  that  but  for  Divine  efficiency  inter- 
posed, the  worldly,  man  is  under  an  impossibil- 
ity of  being  saved ;  nay,  that  independently  of 
supernatural  power,  the  same  is  true  of  every 
unconverted  man.  Though  the  hindrance  is 
of  that  peculiar  sort  which  belongs  to  things 
moral,  and  so  is  different  from  material  obsta- 
cles or  difficulties,  it  is  absolute,  and  none  but 
God  can  take  the  impossibility  out  of  the  way. 
And  the  proposition  of  the  text,  under  which 
this  falls  as  a  case,  is  general,  and  imports,  that 
God  is  able  to  do  that  which  is  impossible  to 
man,  and  this  more  particularly  in  the  way  of 
saving  the  soul. 

I.  The  power  of  man  is  very  much  limited. 
The  things  which  are  "  impossible  with  men," 
are  innumerable.  All  human  power  is  derived, 
and  is  afforded  in  small  proportions,  and  with 
reference  to  a  very  narrow  circle  of  effects. 
Especially  is  this  power  scanty  and  utterly  in- 


CONVERSION    AN    OBJECT    OF    POWER.  389 

sufficient  in  regard  to  tlie  spiritual  world.  That 
strength,  which  resided  in  the  first  Adam,  has 
been  diminished  since  the  fall ;  and  in  conse- 
quence there  is  nothing  in  which  a  reflective 
man  more  feels  his  impotency,  than  in  changing 
moral  resolutions,  dispositions,  or  character,  in 
others,  or  in  himself.  Here  the  things  which 
are  impossible  with  men  meet  us  at  every  turn. 
In  the  instance  before  us,  it  is  perfectly  plain  to 
any  unbiased  mind,  that  the  power  in  question 
is  the  power  to  save  a  soul ;  that  is,  to  convert 
it ;  that  is,  to  remove  the  insuperable  moral 
obstacle  out  of  the  way.  That  obstacle  is  the 
love  of  wealth.  Here  is  a  most  amiable  and 
exemplary  young  ruler,  who  is  grieved  at  the 
necessity,  and  casts  many  a  longing  look  be- 
hind, but  who  nevertheless  refuses  to  follow 
Christ,  and  goes  away ;  all  for  a  reason  which 
is  given — "  for  he  was  very  rich."  That  settled 
the  question.  He  trusted  in  riches;  he  gave 
his  heart  and  love  to  riches.  This  constituted 
the  impossibility.  This  led  to  Christ's  terrible 
utterance,  which  ought  to  ring  in  the  ears  of 
the  rich,  as  long  as  there  remains  a  wealthy  sin- 
ner upon  earth.     Now  the  problem  is,  how  to 


390  CONVERSION    AN    OBJECT    OF   POWER. 

break  tliis  influence — to  neutralize  tliis  attrac- 
tion— to  turn  tliis  perverse  and  idolatrous  lieart ; 
for  till  tliis  is  done,  salvation  is  impossible. 
And  our  Saviour  teaches,  if  there  is  any  thing 
intelligible  in  language,  that  no  human  power 
is  competent  to  work  this  revolution.  In  the 
matter  of  converting  a  soul  to  God,  all  power 
of  man  is  reduced  to  zero.  This  is  true  of  abil- 
ity to  convert  a  fellow-creature,  and  of  the  sin- 
ner's ability  to  convert  himself 

1.  There  is  no  power  in  man  to  convert  his 
fellow.  Those  are  best  aware  of  this,  who  have 
made  the  most  frequent  and  strenuous  efforts  to 
remove  the  leopard's  spots,  or  change  the  hue 
of  the  Ethiopian.  "We  may  argue,  we  may  ad- 
duce motives,  we  may  persuade,  we  may  coerce 
or  bribe  to  external  performance ;  but  convert 
we  cannot. 

2.  There  is  no  power  in  man  to  convert 
himself  The  text,  if  it  has  any  meaning,  has 
this.  I  know  very  well  how  much  this  differs 
from  the  philosophy  of  our  age,  and  the  dictates 
of  proud  human  nature.  It  is  not  the  doctrine 
of  Pelagius  merely,  but  of  the  natural  heart, 
that  a  man  is  able  to  convert  himself  at  any 


CONYERSION    AN    OBJECT    OF    POWER.  391 

moment.  The  doctrine  of  tlie  text,  and  of  all 
tlie  Ir^criptures,  is  tliat  he  has  no  such  ability. 
You  may  denominate  this  inability  moral,  and 
it  certainly  concerns  moral  subjects,  and  so  dif- 
fers from  the  inability  to  create  or  annihilate  a 
world ;  but  by  such  epithet  you  do  not  bring 
the  effect  sought  any  more  within  reach.  No 
man  feels  himself  any  nearer  to  the  object,  after 
hearing  such  a  distinction.  You  say  it  is  a  cul- 
pable inability ;  and  we  agree  with  you :  but 
this  does  not  lessen  it.  Joseph's  brethren  hated 
him,  and  could  not  speak  peaceably  unto  him ; 
the  greater  their  hatred,  the  more  their  guilt — 
but,  at  the  same  time  also,  the  more  their  in- 
ability. Theorists  on  the  side  of  human  power 
sometimes  plead  for  a  human  ability  which 
nevertheless  leaves  the  sinner  utterly  indisposed 
to  holy  acts.  An  ability  which  does  not  make 
one  able,  is  fit  only  for  derision.  If,  overleap- 
ing distinctions,  you  argue  for  a  complete  or 
plenary  ability  to  change  the  heart,  you  are 
clearly  at  issue  with  the  Word  of  God,  which 
declares  it  to  be  impossible.  It  is  impossible 
for  the  camel  to  pass  the  needle's  eye ;  it  is  im- 
possible for  the  imregenerate  sinner  to  regen- 


392  CONVERSION    AN    OBJECT    OF   POWER. 

erate  himself;  it  is  impossible  witli  men.  After 
a  little  reflection  ujDon  wliat  passes  within  us,  it 
becomes  apparent,  that  the  human  soul  has  no 
power  to  change  its  own  nature.  Change  of 
nature,  or  even  of  dispositions,  is  not  a  direct 
object  of  human  power.  Willing  does  not 
reach  it.  We  may  ply  the  will,  with  all  effort, 
against  the  affections  or  the  radical  principles ; 
but  there  is  no  fulcrum.  By  mere  volition,  we 
cannot  change  hatred  to  love,  or  love  to  hatred. 
The  feelings  direct  the  will,  rather  than  the  will 
the  feelings.  But  we  make  a  violent  supposi- 
tion, when  we  allow  even  for  a  moment  that 
the  sinner  wills  in  the  right  direction.  The 
very  thing  he  needs,  is  something  which  shall 
make  him  will  aright.  Every  man  wills  accord- 
ing to  his  disposition  and  nature.  The  good 
tree  brings  forth  good  fruit,  and  the  evil  tree 
evil  fruit.  Make  the  tree  good,  and  the  fruit 
will  be  good.  But  the  depraved  soul  has  no 
power  of  transporting  itself,  as  it  were,  against 
the  force  of  gravity,  up  beyond  the  atmosphere 
of  sinning.  Such  is  the  humbling  truth  enun- 
ciated by  Scripture,  and  confirmed  by  the  expe- 
rience of  every  soundly  converted  man. 


CONVERSION    AN    OBJECT    OF    POWER.  393 

IL  Tliat,  however,  whicli  is  impossible  witli 
men,  is  possible  with  God.  And  especially  it 
is  possible  for  him  to  change  the  heart,  to  save 
the  soul,  and  to  rescue  even  the  slave  and  wor- 
shipper of  Mammon.  But  it  is  like  causing  the 
camel  to  march  through  the  eye  of  a  needle. 
The  fair  construction  of  the  passage  leads  us  to 
look  upon  the  salvation  of  the  sinner  as  a  work 
calling  for  omnipotence.  So  in  a  parallel  place : 
"  With  God  all  things  are  possible." 

It  is  good  for  us  to  be  often  in  contempla- 
tion of  God  as  almighty.  He  ever  accomplishes 
all  that  he  wills.  What  are  denominated  natu- 
ral impossibilities,  are  not  objects  of  power,  and 
commonly  involve  absurdity  or  self-contradic- 
tion in  their  very  statement.  Moral  impossi- 
bilities, or  such  things  as  would  involve  God's 
denying  himself,  are  equally  excluded  from  the 
scope  of  omnipotence.  But  there  remains  an 
infinite  range  for  the  sweep  of  this  Divine  per- 
fection. The  work  is  immediate.  He  wills, 
and  it  is  done.  We  readily  open  our  minds  to 
the  belief  of  this  power,  as  terminating  on  the 
material  universe;  but  it  is  equally  operative 
in  the  vaster  world  of  mind.     He  that  could 


394  CONVERSION    AN    OBJECT    OF    POWER. 

create  the  soul,  can  re-create  it.  And  we  do 
not  find  any  class  of  Divine  operations  more 
frequently  mentioned  in  Scripture  tlian  those 
by  which  he  moulds  and  changes  the  spiritual 
nature,  producing  new  directions  of  human 
thought  and  feeling,  and  new  determinations  of 
human  will ;  all  in  perfect  accordance  with  that 
constitution  of  moral  freedom  which  he  has 
himself  ordained. 

Here  Pelagian  error,  among  its  Protean 
forms,  springs  up  in  a  shape  suited  to  the  pre- 
possessions of  our  age.  We  are  taught  that 
God  himself  cannot  act  causatively  upon  the 
will ;  that  it  is  of  the  very  nature  of  will  to 
act  without  a  cause,  in  a  self-determining  man- 
ner. To  render  this  more  plausible,  a  specious 
distinction  is  devised,  between  things  natural, 
proceeding  according  to  the  sequence  of  cause 
and  efi*ect,  and  powers  supernatural,  namely, 
moral  or  free,  with  which  cause  and  effect  have 
nothing  to  do.  Hence  every  man  is  a  god  unto 
himself,  in  all  that  he  wills ;  and  not  even  the 
Almighty  can  cause  him  to  will  or  do,  by  any 
influence  other  than  presentation  of  motives. 
God  himself  cannot  operate  as  a  cause  upon  the 


CONVERSION    AN    OBJECT    OF    POWER.  ^95 

soul  of  a  sinner.  To  work  upon  an  ungodly 
will,  is  not  among  tlie  objects  of  power.  Pela- 
gius  taught  tlie  same  in  a  cruder  form. 

Suppose  we  should  allow  the  vaunted  dis- 
tinction ;  suppose  we  should  remove  all  that 
concerns  volition,  all  that  is  moral,  from  the 
cycle  and  system  of  cause  and  effect ;  we  should 
only  be  allowing  Pelagius  to  beg  the  question  in 
debate ;  that  question  being,  whether  God  can 
operate  directly  upon  the  soul,  to  produce  holy 
acts,  or  infuse  a  holy  principle.  If,  with  these 
eiTorists,  we  say.  No,  we  fly  in  the  face  of  Scrip- 
ture, and  yield  all  that  is  worth  retaining  in 
the  system  of  grace.  For  what  is  grace,  but 
a  Divine  communication  to  the  soul  of  man, 
effecting  that  good  which  is  beyond  the  power 
of  unaided  nature.  Just  put  the  proud  as- 
sumption into  plain  language :  God  himself 
cannot  cause  holy  sentiments  in  any  creatm-e. 
For  the  moment  (say  they)  you  introduce  the 
relation  of  cause,  you  expel  the  notion  of  free- 
dom ;  thus  inventing  a  condition  of  freedom, 
which  philosophy  does  not  accept,  and  which 
would  make  religion  impossible.  As  if  He 
who  made  the  soul,  and  made  it  free,  could  not 


396  CONVERSION    AN    OBJECT    OF    POWER. 

SO  act  upon  it,  as  to  render  certain  its  holiness, 
and  yet  leave  its  freedom  untouched  !  To  will, 
is  in  its  very  nature  free.  But  God  worketh  in 
us  both  to  will  and  do  of  his  good  pleasure. 
Therefore,  it  is  possible  for  God  to  act  causa- 
tively  upon  the  will,  without  destroying  its 
freedom. 

They  talk  of  moral  suasion  (as  if,  forsooth, 
there  was  any  other  sort)  ;  they  vouchsafe  to 
own  that  God  can  persuade;  he  converts  the 
soul  by  arguing,  and  is  the  greatest  persuader 
because  he  is  the  best  reasoner.  But  as  to  any 
proper  efficiency  upon  the  souls  of  sinners  to 
turn  them  unto  God — No !  away  with  it ;  it 
violates  liberty  ;  it  brings  natural  laws  into  the 
domain  of  the  supernatural ;  in  a  word,  it  is 
impossible  with  God.  With  such  a  belief,  one 
must  read  the  whole  Bible  backwards,  and 
make  conversion  by  God  a  fable.  What  an  im- 
pertinence does  the  reply  of  Jesus  become ! 
They  were  considering  the  case  of  a  sinner, 
whose  conversion,  on  any  human  principles,  is 
out  of  the  question.  Jesus  replies :  It  is  pos- 
sible with  God.  How  so  ?  how  possible  with 
God,  if  it,  is  not  in  God  to  put  forth  a  single 


CONVERSION    AN    OBJECT    OF    POWER.  397 

influence  wliicli  sliall  act  upon  the  will  of  that 
sinner — that  will  being  really  the  mountain 
obstacle  in  the  way  ?  If  every  thing  depends 
on  the  self  determination  of  the  sinner,  with 
w^hich  God  cannot  interfere  without  destroying 
liberty,  obligation,  and  morals,  then  ought  we 
to  invert  the  text,  and  read,  "  That  which  is  im- 
possible with  God,  is  possible  with  man." 

Solemnly  pondered,  this  one  verse,  without 
any  other,  were  enough  to  establish  the  doc- 
trine of  God's  power  over  the  soul.  For  what 
is  it  which  it  declares  God  able  to  do  ?  You 
answer  at  once.  To  secure  the  sinner's  salva- 
tion ;  that  is,  to  convert  his  soul ;  that  is,  to 
change  his  purposes.  And  be  it  observed, 
whether  this  be  done  mediately  or  immediately, 
by  one  act  on  the  willing  subject,  or  by  a  series 
of  acts  terminating  in  volition,  liberty  must  be 
equally  endangered,  in  the  view  of  those  who 
dread  any  such  Divine  action  as  infallibly  ter- 
minates in  a  given  and  predetermined  choice. 
When  the  text  teaches  that  it  is  possible  for 
God  to  convert  the  most  hopeless  sinner,  it  de- 
clares that  conversion  is  an  object  of  power. 
God   does   not   say   in   his    counsels,    "  I   ^\dll 


398  CONVERSION    AN    OBJECT    OF    POWER. 

throw  in  liglit,  I  will  offer  motives,  I  will  out- 
bid tlie  world,  I  will  make  an  experiment  of 
suasion  upon  that  wealthy  foe,  not,  however, 
meddling  with  the  sacredness  of  his  inviolable 
will."  No — but  "  I  will  convert  that  Pharisee. 
I  will  envelope  that  soul  in  a  cloud  of  over- 
powering  glory.  I  will  act  upon  the  very  seat 
and  source  of  all  choices.  I  will  renew  that 
persecutor's  nature,  and  bring  him  to  my  feet." 
Now  I  put  it  to  every  unprejudiced  and  simple 
mind,  whether  this  is  not  the  very  impression 
which  is  derived  from  the  reading  of  the  Scrip- 
tures for  a  course  of  years  ?  Do  we  not  find 
them  everyi\^here  referring  regeneration  and 
conversion  to  the  power  of  God — a  power  oper- 
ating immediately  on  the  human  will ;  and  is 
not  the  opposite  doctrine  constructed  inferen- 
tially,  from  foregone  conclusions  in  philosophy  ? 
The  truth  is,  philosophers  themselves  have  not 
been  at  one  on  this  point ;  a  large  proportion 
of  them,  and  those  not  the  least  acute,  having 
maintained  the  perfect  consistency  between  Di- 
vine concurrence  and  human  liberty.  We  argue 
purely  ad  ignorantiam^  when  we  object,  that  if 
God  operates  as  a  cause  upon  the  will,  he  im- 


CONVERSION    AN    OBJECT    OF    POWER.  399 

pairs  or  destroys  moral  freedom.     This  is  not  a 
trutli  of  intuition,  to  be  assumed  without  proof; 
nor  can  it  be  demonstrated.      From  the  very 
nature  of  the  case,  it  cannot  be  an  object  of 
consciousness,  whether  we  are   actuated   by  a 
higher  power  or  not.     We  are  indeed  conscious 
that  we  act  fi^eely,  and  this  is  a  truth  which  we 
cheerfully  avow.     But  we  possess  no  such  cer- 
tainty on  the  other  side,  as  should  justify  the 
contempt   which   some    cast  on   the   Scripture 
teaching  of  God's  proper  and  gracious  influence 
on  the  soul.     To  say  that,  in  turning  unto  God, 
we  act  without  spiritual  influence,  is   to   say 
more  than  w^e  know,  or  can  know,  without  reve- 
lation ;  and  all  the  teaching  of  revelation  is  so 
clearly  the  other  way,  that  the  greatest  ingenu- 
ity is  in  request  to  explain  away  this  clear  lan- 
guage.    The  convert  knows,  by  consciousness, 
that  he  acts,  that  he  acts  from  motives,  that  he 
never  acted  more  freely  in  his  life.      But  he 
cannot  know  from  consciousness  that  God  acts. 
Of  this,  God  must  testify,  which  he  does,  when 
he  assures  us  by  his  servant,  that  it  is  God  who 
worketh  in  us  both  to  will  and  to  do  of  his  owti 
good  pleasure.  It  is  therefore  possible  with  God  ! 


400  CONVERSION    AN    OBJECT    OE    POWER. 

Age  after  age  this  doctrine  has  been  a  tar- 
get  for  assailants,  while  it  has  been  precious  in 
the  esteem  of  evangelical  believers.     The  con- 
troversy first  took  a  definite  shape  in  the  days 
when  Augustine,  Jerome,  and  Prosper,  in  Afri- 
ca,  Palestine,   and   Gaul,  raised   the   standard 
against  Pelagius  and  his  followers.     The  writ- 
ings of  Augustine  in  particular  have  been  the 
arsenal  of  theologians  in  this  warfare ;  and  for 
many  years  they  succeeded  in  keeping  the  de- 
cisions of  the  so-called  Catholic  Church  on  the 
right  side.     But  the  mystery  of  iniquity  was 
continually   though    secretly   working    against 
grace.      Various   schools   of   error  within   the 
Church,   but   especially   the    Franciscans,   and 
above  all  the  Jesuits,  laboured  for  a  scheme  so 
favourable  to  human  nature,  until,  at  length, 
the  determinations  against  the  Jansenists  and 
Port  Eoyal  showed  the  body  of  Popish  doctors 
to  have  become  radically  corrupt— as  they  have 
gone  on  to  be  more  and  more  every  day.     All 
that  was  pure,  holy,  venerable,  and  seraphic,  in 
the  prejudiced  but  lovely  recluses  of  Port  Eoyal, 
was  founded  on  these  doctrines  of  Augustine, 
of  Paul,  and  of  grace.     All  their  persecutions, 


CONVERSION    AN    OBJECT    OF    POWER.  401 

resulting  in  tlie  ruin,  even  to  utter  razing,  of 
the  Port  Royal  des  Champs^  were  because  tliese 
lioly  persons  would  not  condemn  Antipelagian 
doctrines.  Tlie  corps  of  extraordinary  \\Titers, 
male  and  female,  who  as  a  body  have  never 
been  surpassed,  wielded  their  polished  swords 
in  defence  of  these  truths.  And  Pascal,  w^ho 
unites  the  wit  of  Moliere,  the  logic  of  Leibnitz, 
and  the  eloquence  of  Bossuet,  begins  his  im- 
mortal Provincial  Letters  with  a  piece  of  irre- 
sistible satire  on  the  Jesuit  opposers  of  grace. 
So  likewise  we  find  it  the  palladium  of  the 
Keformation.  It  had  been  taught  by  Wiclif 
and  Huss,  when  Luther  took  up  the  champion- 
ship, in  his  controversy  with  Erasmus.  In  this 
matter  there  w^as  no  division  among  the  Re- 
formers. Down  to  our  own  day,  jDure  evangeli- 
cal piety  has  been  uniformly  found  associated 
with  high  views  of  Divine  spiritual  power  and 
direct  efficiency,  in  the  conversion  of  the  sinner. 
While,  on  the  other  hand,  wherever  we  observe 
a  breaking  of  the  Protestant  and  Puritan  line, 
a  retreat  from  Reformation  ground  and  the  con- 
fessions of  the  Reformed  churches,  and  a  desert- 
ing of  the   ranks  of  liberalism  and  Socinian 


402  CONVERSION    AN    OBJECT    OF    POWER. 

heresy,  we  find  a  coiTesponding  and  propor- 
tional disposition  to  fritter  away  tlie  meaning 
of  Scripture  declarations  concerning  man's  help- 
lessness and  the  power  of  the  Holy  Spirit. 
And  these  two  antagonist  systems  will  not  end 
their  great  campaign,  till  Truth  shall  sound  her 
trumpet  in  ultimate  victory. 

If,  then,  my  brethren,  there  is  any  creed 
which  can  be  called  Catholic,  as  having  com- 
manded the  suffrages  of  the  best  Christians,  in 
all  generations  of  the  Church,  it  is,  that  conver- 
sion by  any  human  agent  is  impossible ;  that 
God  converts  the  sinner ;  that  the  Divine  act  in 
regeneration  and  conversion  is  an  act  of  power ; 
that  such  agency  does  not  overbear  or  obliterate 
human  freedom  ;  and  that  the  power  of  God,  in 
this  field  of  grace,  is  infinite. 

1.  We  must  all  admit,  that  there  is  much  in 
this  to  humble  and  alarm  the  impenitent  sin- 
ner ;  which  may  account  for  some  of  the  oppo- 
sition which  the  doctrine  has  encountered.  ISTo 
man  likes  to  hear  that  he  is  poor,  and  miserable, 
and  blind,  and  naked.  To  be  a  pensioner,  is 
humiliating,  if  not  galling.  Human  greatness, 
by  pufiing  up  the  depraved  dispositions,  indis- 


CONVERSION    AN    OBJECT    OF    POWER.  403 

poses  men  to  submit  to  God's  method  of  saving 
sinners. 

The  doctrine  of  the  text  and  context  shows 
no  complaisance  to  ungodly  wealth.  It  an- 
nounces the  infinite  peril  of  setting  the  heart  on 
earthly  good.  The  great  danger  is,  that  every 
hearer  will  be  thinkins:  of  some  one  wealthier 
than  himself.  We  have  no  reason  to  think  that 
the  young  ruler  was  a  millionaire ;  or  that 
Jesus  proposed  the  never-to-be-forgotten  needle's 
eye,  to  those  only  who  were  what  we  should 
denote  by  hundreds  of  thousands.  The  an^ow 
of  conviction  flies  clear  over  your  head,  w^hile 
you  w^hisper.  Who  is  this  rich  man  ?  It  is  yon- 
der eminent  banker,  or  successful  merchant,  or 
happy  heir ;  it  is  not  I !  And  a  second  says, 
It  is  not  I !  And  others  add  the  echo.  It  is  not 
I !  Yes,  it  is  you,  and  you,  and  you  !  Turn 
not  the  head ;  look  no  further.  It  is  you  who 
have  already  been  kept  away  from  Christ,  by 
the  cares  of  this  world,  and  the  deceitfulness  of 
riches.  The  group  is  vanished.  Jesus  and  that 
kneeling,  sorrowing,  departing  young  ruler,  have 
long  since  passed  in  body  from  this  earth.  But 
in  reality,  each  of  you  passes  before  Jesus — each 


404  CONVERSION    AN    OBJECT    OE    POWER. 

of  you  hears  his  proposal — eacli  of  you  lias  re- 
jected it.  Your  condition  is  fearful.  Each  of 
you  is  in  the  hands  of  an  offended  God,  Ibut 
for  whose  sovereign  power,  your  salvation  were 
impossible. 

2.  Believers  ascribe  their  conversion  to  the 
power  of  God.  It  was  impossible  with  men. 
Grace  wrought  it ;  and  by  the  same  mighty 
power  which  raised  Jesus  from  the  dead.  Does 
it  seem  mysterious  that  Omnipotence  should 
move  the  human  Avill  at  regeneration  ?  Scrip- 
ture does  not  relieve  the  mystery.     "  The  wind 

bloweth born  of  the  Spirit."      Those 

who  are  so  renewed,  are  "  born,  not  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of 
God  " ;  which  Paul  confirms,  saying :  "  So  then 
it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  showeth  mercy."  All 
the  saints  in  heaven  agree  in  ascribing  the  ori- 
ginal motion  to  God,  and  not  to  themselves; 
and  in  owning,  that  if  he  had  not  first  sought 
them,  they  never  would  have  sought  him.  The 
very  dispositions  towards  being  saved  are  from 
his  free  love  :  "  By  grace  are  ye  saved,  through 
faith,  and  that  not  of  yourselves,  it  is  the  gift 


CONVERSION    AN    OBJECT    OF    POWER.  405 

of  God."  The  difficulty  of  selecting  passages 
is  great,  from  their  large  number.  Better  than 
single  proof- texts  is  the  whole  tenour  of  the 
New  Testament,  which  ascribes  the  new  nature 
and  all  holy  thoughts,  feelings,  and  choices,  to 
the  power  of  God.  It  is  hardly  possible  for 
any  man,  whatever  be  his  theory,  to  fall  down 
upon  his  knees,  and  refer  to  his  own  conversion, 
without  employing  expressions  which  bear  that 
the  efficiency  was  of  God,  and  that  Divine  grace 
operated  u|)on  the  creature  as  a  proper  cause. 
This  is  implied  in  all  our  thanksgivings  and 
all  our  confessions.,  This  is  that  heavenly  and 
effectual  calling,  of  which  such  strength  of  ex- 
pression is  used  by  the  apostles,  and  which  is 
everywhere  referred  to  God's  sovereign  pleas- 
ure. Nor  is  there  any  temper  of  soul  more  con- 
genial to  true  piety,  than  that  in  which  the 
believer  says,  "  We  are  the  clay,  and  thou  our 
Potter." 

.  3.  The  doctrine  which  we  have  been  study- 
ing gives  the  greatest  possible  encouragement 
to  prayer  for  the  unconverted.  Prayers  of  this 
kind  have  of  late  besieged  heaven — agoing  up 
in  squadrons  and  mighty  armies.     All  in  vain, 


406  CONVERSION    AN    OBJECT    OF   POWER. 

if  God  exercises  no  power  antecedent  to  the 
sinner's  consent.  Brethren,  we  have  those  who 
are  dear  to  us  as  life,  and  for  whom  we  inter- 
cede ;  perhaps  they  are  beside  us  now ;  perhaps 
they  are  where  no  power  but  that  of  the  Al- 
mighty can  reach  them.  But  it  matters  not 
whether  God  reaches  them  or  not,  if  he  is  at 
the  mercy  of  their  stubborn  hearts,  and  if  his 
omnipotence  cannot  sway  their  will.  If  Jeho- 
vah can  put  forth  no  causation,  in  regard  to 
human  choices,  then  he  cannot  secure  the  holi- 
ness of  those  for  whom  we  plead.  It  is  not 
God,  but  they,  who  hold  the  arbitrament.  To 
pray  to  them  might  be  reasonable,  but  not  to 
pray  to  God.  For  what  can  God  do,  unless  they 
consent  to  do  first  ?  Let  the  impiety  be  with 
such  as  have  broached  and  trumpeted  the  un- 
scriptural  tenet !  No,  beloved  brethren,  it  is 
our  comfort,  and  the  lifting  up  of  our  head  in 
prayer  to  God  that  he  is  able  to  influence  the 
unregenerate  soul  with  direct  rays  of  convert- 
ing power.  The  things  which  are  impossible 
with  men,  are  possible  with  God.  He  can 
breathe  on  the  swollen  tide  of  unholy  volitions 
chafing  in   its  rocky  channel,  and  instantane- 


CONVERSION    AN    OBJECT    OF   POWER.  407 

ously  turn  back  tlie  free  yet  mighty  river,  so 
tliat  its  reflux  shall  be  as  sweetly  heavenward 
as  its  flow  was  turbulently  towards  the  lake  of 
fire.  Unless  we  mock  the  heavens,  then,  when 
we  ask  God  to  convert  the  rebel,  we  mean  more 
than  that  he  should  do  so,  if  the  rebel  agree  to 
convert  himself  And  our  hope  of  the  eventual 
illumination  of  the  world,  the  future  persever- 
ance of  holy  angels,  and  the  everlasting  fidel- 
ity of  ransomed  saints,  resides  wholly  in  the 
power  of  God,  exerted  to  keep  them  from  fall- 
ing. This  earth  of  ours,  ever  since  it  was 
blessed  with  the  Gospel,  has  seen  little,  com- 
paratively, of  the  omnipotence  of  grace.  She 
has  not  seen  knowledge  of  God  inundating  her 
populations  "  as  the  waters  cover  the  sea."  She 
has  not  seen  nations  born  at  once.  She  has  not 
seen  Israel  restored,  idolatry  abolished,  and  all 
men  knowing  the  Lord.  But  she  shall  see  this, 
and  more.  She  shall  see  it  in  answer  to  prayer. 
She  shall  see  it  as  the  consequence  of  God's  irre- 
sistible and  gracious  influence  upon  each  indi- 
vidual soul.  It  is  the  glory  of  the  Holy  Ghost 
thus  to  work  on  the  corrupt  mass  of  humanity. 
These  are  the  supernatural  influences,  without 


408  CONVERSION    AN    OBJECT    OF    POWER. 

wliicli  religion  degenerates  into  a  poor,  deistical 
rationalism.  Here  we  ^x  ourselves  ;  on  this  we 
hang,  for  ourselves  and  for  others ;  for  the  be- 
p-inninsfs  of  our  new  life,  and  for  its  consumma- 
tion ;  for  regeneration,  for  sanctification,  and  for 
glory.  "  O  the  depth  of  the  riches,  Loth  of  the 
wisdom  and  knowledge  of  God !  how  unsearch- 
able are  his  judgments,  and  his  ways  past  find- 
ing out.  For  of  him,  and  through  him,  and  to 
him,  are  all  things :  to  whom  be  glory  forever. 
Amen."     Eom.  xi.  33,  36. 


XVI. 

THE    3IYSTERY    OF   THE    GOSPEL. 


18 


\ 


THE   MYSTERY    OF   THE    GOSPEL. 


Ephesians  iii.  8-11. — "Unto  me,  who  am  less  than  the  least 
of  all  saints,  is  this  grace  given,  that  I  should  preach  among  the 
Gentiles  the  unsearchable  riches  of  Christ;  and  to  make  all 
men  see,  what  is  the  fellowship  of  the  mystery,  which  from  the 
beginning  of  the  world  hath  been  hid  in  God,  who  created  all 
things  by  Jesus  Christ,  to  the  intent  that  now  unto  the  princi- 
palities and  powers  in  heavenly  places  might  be  known  by  the 
church  the  manifold  wisdom  of  God,  according  to  the  eternal 
purpose  which  he  purposed  in  Christ  Jesus  our  Lord." 


If  books  were  to  be  valued  by  tlieir  size  or 
cost,  tlie  book  from  wliicli  my  text  is  taken,  and 
wliicb  occupies  about  six  pages  of  this  volume, 
would  not  take  a  very  liigli  rank ;  but  if  meas- 
ured by  its  intrinsic  glories,  tlie  epistle  to  tke 
Ephesians  should  be  more  prized  than  rubies, 
or  than  diamonds.  And  the  inspired  apostle 
intimates  his  sense  of  the  greatness  of  his  mes- 


412  THE    MYSTERY    OF    THE    GOSPEL. 

sage,  when  lie  says,  that  when  the  Ephesian 
Christians  read  it,  they  might  understand  his 
knowledge  in  the  mystery  of  Christ  (iii.  4). 
The  people  of  this  polished  and  idolatrous  city, 
were  not  without  mysteries  of  their  own,  even 
before  their  conversion ;  for  when  the  Gospel 
was  preached  among  them  by  Paul,  many  that 
believed  came  and  confessed  their  deeds,  and 
many  also  of  them  which  used  curious  arts, 
magical  incantations,  brought  their  books  to- 
gether and  burned  them  publicly,  to  the  value 
of  some  thousands  of  money. 

Their  exchange  was  a  happy  one ;  and  none 
will  doubt  that  the  word  of  God's  mouth  in 
this  epistle  was  (as  in  David's  case)  better  to 
them  than  thousands  of  gold  and  silver. 

The  apostle,  now  imprisoned  at  Rome,  writes 
to  them  to  remind  them  of  the  dispensation  or 
commission  which  was  assigned  to  him  as  a 
preacher  to  the  Gentiles,  and  celebrates  the  glo- 
ries of  that  revelation,  which,  having  been  with- 
held from  all  nations,  was  now  made  known  to 
them. 

The  text  may  be  thus  explained  :  It  is  my 
unspeakable  privilege  and  honour,  though  in 


THE    MYSTERY    OF    THE    GOSPEL.  413 

myself,  and  in  consideration  of  my  past  life,  not 
wortliy  to  be  called  a  saint,  and  less  tlian  the 
least  of  such,  it  is  my  privilege,  by  the  unde- 
served goodness  and  sovereign  choice  of  God, 
to  be  the  instrument  in  giving  the  Gosj)el  to 
heathen  nations,  and  thus  of  opening  to  them 
the  riches  of  Christ,  in  his  nature,  his  love,  his 
mediatorial  work,  and  his  heavenly  gifts — a 
treasure  inexhaustible,  unsearchable,  incompre- 
hensible. And  this  commission  I  have,  in  order 
to  declare  to  all  men,  of  every  tribe  and  people, 
the  long  hidden  but  now  revealed  plan  of  grace. 
Hidden,  I  say,  inasmuch  as  from  eternal  ages 
it  has  lain  concealed  in  the  Divine  purpose  of 
God,  who  created  the  universe  by  Christ,  and 
who  created  it  for  this  very  purpose,  that  now 
in  the  fulness  of  time,  by  the  redemption  of 
Christ,  and  the  universal  offer,  and  the  call  of 
all  nations,  the  Church  of  his  redeemed  ones 
might  be  the  organ  for  displaying  his  immense, 
unfathomable  wisdom  and  gloiy,  not  only  to 
men,  but  to  angels,  to  all  superior  intelligences 
— an  event  foreseen  and  predetermined  in  the 
covenant  with  Christ,  before  the  worlds  were 
made. 


414      THE  MYSTERY  OF  THE  GOSPEL. 

The  passage,  my  brethren,  contains  the  sum 
and  substance  of  the  Gospel,  and  cannot  be  ex- 
hausted in  a  single  sermon ;  yet  such  is  the  co- 
herence of  the  parts,  that  they  could  not  be  torn 
asunder  without  violence.  Our  view  of  its  riches 
must  therefore  be  connected,  though  exceedingly 
cursory. 

I.    ThEEE  is  a  MYSTEEY  of  SALVATI01S-.      It   is 

called  the  mystery  of  godliness,  and  the  mystery 
of  Christ,  and  the  wisdom  of  God  in  a  mystery. 
And  here  we  must  be  careful  to  lay  aside  our 
modern  and  English  acceptation  of  the  term, 
and  understand  it  in  its  ancient  and  Greek  and 
Gospel  sense.  A  mystery  is  not  an  enigma  or 
riddle.  It  is  not  necessarily  something  which 
surpasses  all  human  comprehension,  though  it 
may  be  such.  It  is  not  essentially  inscrutable, 
though  it  may  be  unknown  as  yet.  The  Greek 
mysteries  were  secret  transactions  and  displays 
in  their  idolatrous  lodges,  remote,  indeed,  from 
the  inspection  of  the  vulgar  eye,  but  thrown 
open  to  such  as  were  initiated.  A  mystery, 
then,  is  a  hidden  thing  revealed.  A  religious 
mystery  is  "  some  sacred  thing  hidden  or  secret, 


THE    MYSTERY    OF    THE    GOSPEL.  415 

wliicb.  is  naturally  unknown  to  human  reason, 
and  is  only  known  by  tke  revelation  of  God."  * 
We  shall  err,  therefore,  if  w^e  consider  a  mys- 
tery as  that  which  can  never  be  known,  "  To 
you,"  says  our  Saviour,  "it  is  given  to  know 
the  mysteries  of  the  kingdom."  So  our  apostle 
speaks  of  understanding  all  mysteries.  And 
even  concerning  the  wisdom  of  God  in  a  mys- 
tery, even  the  hidden  wisdom,  which  none  of 
the  princes  of  this  world  knew,  the  aj)ostle 
says,  we  speak  or  declare  this  wisdom.  The 
apostles  are  stewards,  that  is,  disj^ensers  or 
revealers  of  the  mystery.  The  result  is,  that 
that  of  which  the  writer  here  treats  is  a  glori- 
ous discovery,  rather  than  a  concealment.  As 
such,  let  us  dwell  upon  it  for  a  moment. 

That  which  is  here  called  the  mystery,  is 
the  chief  subject  of  this  whole  passage — a  truth 
revealed  by  God  to  his  apostles  and  prophets, 
"  having  made  known  to  us  the  mystery  of  his 
will,  according  to  his  good  pleasure  "which  he 
had  purposed  in  himself,  that  in  the  dispensa- 
tion of  the  fulness  of  times  he  might  gather  to- 
gether in  one  all  things  in  Christ."     The  origi- 

*  Suicer. 


416       THE  MYSTERY  OF  THE  GOSPEL. 

nal  is  more  empliatic ;  tlie  mystery  is  that  God 
purposes  to  compact,  sum  up,  aggregate,  and 
organize  all  things  in  Christ  as  in  their  vital 
Head.  The  mystery  is  the  redemption  of  the 
Church.  A  mystery  (says  he,  Eom.  xvi.)  wrapt 
in  silence  through  the  eternal  ages — such  is  the 
impoii;  of  the  Greek — ^but  now  revealed  by  the 
prophetic  writings.  He  well  calls  it,  there- 
fore, the  mystery  of  the  Gospel,  or  revelation 
of  long  hidden  glad  tidings.  "  Even  the  mys- 
tery "  (he  says  to  the  Colossi ans)  "  which  hath 
been  hid  from  ages,  and  from  generations,  but 
now  is  made  manifest  to  his  saints :  to  whom 
God  reveals  the  riches  of  the  glory  of  this  mys- 
tery, which  is  Christ  in  you,  the  hope  of  glory : 
whom  we  preach  "  (Col.  i.  26). 

The  grand  truth,  therefore,  which  the  apos- 
tle glories  in  declaring,  is  that  God  can  be  just, 
and  yet  merciful,  and  that  this  salvation  is  to 
be  preached  to  every  creature  under  heaven. 
Jesus  himself  announced  the  mystery,  when 
with  a  word  he  broke  down  the  partition  wall 
between  Israel  and  the  nations,  and  said,  Go 
ye  into  all  the  world,  and  preach  the  Gospel. 


THE    MYSTERY    OF    THE    GOSPEL.  417 

II.  This  mystePwY  was  hidden  in  God.  The 
words  are,  '^  hidden  from  the  ages  in  God." 
Not  hidden  from  God,  for  known  unto  God  are 
all  his  works  from  the  foundation  of  the  world, 
but  confined  to  God ;  reposing  in  the  unfathom- 
able depths  of  infinite  silence  in  the  Divine 
mind.  Not  as  though  there  were  a  period  in 
which  Jehovah  was  without  a  plan,  for  it  was 
according  to  the  eternal  purpose,  or  "purpose 
of  ages,"  which  he  purposed. 

It  is  the  signal  error  of  many,  that  they 
treat  salvation  as  an  accident.  I  repeat  it,  they 
treat  salvation  as  an  accident — an  expedient 
brought  in  to  remedy  evils  which  turn  up  in 
the  stream  of  chance.  According  to  them,  the 
fall  of  man  and  its  consequences  presented 
themselves  as  a  new  case  to  be  provided  for, 
and  the  plan  of  salvation  is  the  provision.  The 
Bible  takes  higher  ground,  ascribing  sovereign- 
ty to  God,  and  suspending  his  purposes  on  noth- 
ing in  the  creature.  The  propitiation  of  the  in- 
carnate Son  of  God  is  not  a  mere  refuge  from 
inevitable  necessity,  but  a  glorious  mystery  fore- 
seen long  before  the  fall,  before  the  world,  before 
creation,  and  declared  in  due  time  as  beyond  all 


418  THE    MYSTERY    OF   THE    GOSPEL. 

conceivable  modes  the  briglitest  display  of  the 
Godhead. 

God  could  have  prevented  or  avoided  the 
death  of  his  only-begotten  Son ;  he  could  have 
prevented  the  incarnation ;  he  could  have  pre- 
vented the  fall  of  man;  he  could  have  pre- 
vented his  creation ;  nay,  he  could  have  pre- 
vented all  creation,  even  of  a  single  existence. 
He  must  have  low  thoughts  of  the  Most  High 
who  can  deny  it.  Jehovah  might  have  spent 
eternity  in  Divine  unwitnessed  silence;  in  the 
plenitude  of  unapproached  light ;  the  heaven 
of  his  own  immutable  perfections,  and  the  har- 
monious bliss  of  the  Triune  majesty.  There 
was  no  necessity  or  fate  to  force  him  from  his 
perfections,  or  to  extort  a  world  from  his  form- 
ing hand.  And  even  when  he  chose  to  roll  the 
planets  in  their  courses,  and  to  call  the  universe 
out  of  nothing,  it  was  not  a  necessary  emana- 
tion. God  is  not  necessarily  Creator.  Nor  is 
he  under  any  necessity  of  exhausting  his  wis- 
dom on  any  given  world,  or  producing  a  system 
which  shall  be  the  best  possible.  Jehovah 
mio^ht  have  filled  all  thino-s  with  himself  in  an 
eternity  of  Divine  solitude. 


THE    MYSTERY    OF    THE    GOSPEL.  419 

That  lie  liatli  otherwise  chosen,  is  of  his  own 
good  pleasure,  and  for  his  own  glory.  "  Thou 
hast  created  all  things,  and  for  thy  glory  they 
are  and  were  created."  He  has  been  pleased  to 
come  forth  from  his  pavilion ;  and  no  one  ray 
of  this  effulgence  is  without  a  purpose ;  no  one 
work  is  accidental.  Neither  the  death  of  Christ, 
nor  that  which  led  to  it,  has  taken  the  Omnis- 
cient by  surprise.  The  mystery,  if  hidden  from 
ages  and  generations,  was  hid  in  God ;  the  re- 
sult was  no  more  than  he  had  purposed  in  Christ 
Jesus  before  the  world  was.  Every  stej)  was 
foreseen,  and  directed  to  its  end,  namely,  the 
Divine  glory. 

Once  grant,  indeed,  a  manifestation  of  this 
glory  to  creatures,  and  means  to  that  end  be- 
come in  a  subordinate  sense  necessary.  The 
end  itself,  however,  is  first  in  the  Divine  pros- 
pect, and  next  to  this  the  display  of  his  attri- 
butes in  the  work  of  Christ.  Yet  no  creature 
existed  to  participate  in  the  heavenly  counsels. 
The  purpose  was  in  GJirist  Jesus.  It  was 
known  to  the  co-eternal  Son.  The  covenant 
of  grace  between  the  Father  and  the  Son, 
whereby  many  were  to  be  brought  unto  glo- 


420       THE  MYSTERY  OF  THE  GOSPEL. 

ly,    was   established,   indeed,   but    profoundly 
hidden. 

III.  The  world  was  made  to  eeveal  this 
MYSTERY.  "  The  mystery  which  hath  been  hid 
in  God,  who  created  all  things  by  Jesus  Christ, 
in  order  that  now  (that  is,  by  the  events  at 
present  in  progress)  might  be  made  known  the 
wisdom  of  God."  Such  is  the  force  of  the  orig- 
inal, according  to  the  natural  connection  of  the 
words,  and  in  the  judgment  of  many  eminent 
interpreters.  But  even  if  it  is  not ;  if  I  err  in 
grouping  the  clauses,  my  position  is  still  a  Scrip- 
tural one.  I  say  it  is  an  undeniable  truth,  that 
the  universe  was  created  by  Christ,  and  that  it 
was  created  for  him.  In  the  epistle  to  the  Co- 
lossians,  which  is  remarkably  like  this,  we  read 
that  "  by  him  were  all  things  created  that  are 
in  heaven  and  that  are  in  earth,  visible  and  in- 
visible ...  all  things  were  created  by  him  and 
for  him  "  (Col.  i.  16).  "  All  things,"  says  John, 
"  were  made  by  him."  "  There  is  one  Lord 
Jesus,"  says  Paul,  "  by  whom  are  all  things " 
(1  Cor.  viii.  6)  ;  and  again,  "  Heir  of  all  things, 
by  whom  also  he  made  the  worlds  "  (Heb.  i.  2). 


THE    MYSTERY    OF   THE    GOSPEL.  421 

Consider  tlie  connection.  Wliy  is  this  clause 
interposed  ?  Why  tell  us  that  this  mystery  was 
hid  in  God,  who  created  all  things  by  Jesus 
Christ  ?  The  words  surely  have  a  meaning,  and 
a  meaning  which  implies,  at  the  very  least,  that 
this  mystery  is  connected  with  creation.  My 
brethren,  Christ  is  himself  the  mystery — great 
is  the  mystery  of  godliness :  God  was  manifest 
in  the  flesh  (1  Tim.  iii.  16).  The  world  was 
made  that  he  might  be  so  manifested,  and  that 
in  him  misrht  be  manifest  God's  varied  wisdom. 

When  it  is  said  that  God  "  created  all  things 
by  Jesus  Christ,"  and  when  it  is  added  (with 
only  a  comma,  according  to  the  best  critics),  to 
the  intent  that  now  mii^ht  be  made  known  God's 
wisdom,  it  is  really  hard  to  doubt  that  the 
apostle  meant  to  teach  that  even  in  the  founda- 
tion of  the  world,  this  mystery  was  in  view. 
Exactly  in  correspondence  with  this,  we  are 
taught  in  the  first  chapter  (v.  8,  if.)  that 
God  caused  grace  to  abound  toward  us,  in 
all  wisdom  and  prudence,  revealing  the  mys- 
tery of  his  good  pleasure,  which  he  purposed 
in  him,  that  in  the  dispensation  of  the  fulness 
of  times  he  might   gather  together  in  one,  or 


422  THE    MYSTERY    OF    THE    GOSPEL. 

sum  up  in  Christ,  all  things.  Truly  the  worlds 
were  made  by  him  and  for  him  ! 

Creation  itself  is  but  a  mode  of  the  mani- 
festation of  God.  'No  other  satisfactory  final 
cause  can  be  assigned.  It  was  God  who  shone 
forth  with  the  light,  "  when  the  morning  stars 
sang  together,  and  all  the  sons  of  God  shouted 
for  joy"  (Job  xxxviii.  T).  No  one  will  deny 
this ;  the  very  admission  of  creation  carries 
this  along  with  it.  But  many  who  admit  that 
creation  displays  God's  glory,  are  not  so  ready 
to  see  that  salvation  does  so  much  more.  For 
the  sake  of  such  it  may  be  briefly  suggested, 
that  there  are  glories  of  the  Godhead  which  no 
creation  could  show  forth,  and  which  appear 
only  in  the  cross.  All  the  Divine  attributes  do 
indeed  blend  and  harmonize  in  the  redemption 
of  man,  but  grace  and  mercy  shine  pre-eminent, 
and  shine  there  only.  Here  it  is,  in  the  display 
of  grace,  or  mercy  manifested  to  sinners,  that 
sin,  that  hideous  evil,  is  overruled  for  good ;  for 
if  man  had  not  sinned,  grace  had  not  reigned 
through  righteousness  unto  eternal  life. 

Long  before  the  incarnation,  while  the  ages 
were  rolling  on  towards  this  fulness  of  times, 


THE    MYSTERY    OF    THE    GOSPEL.  423 

the  earth  was  becoming  fitted  more  and  more 
for  this  transaction.  It  was  the  theatre  for  the 
Son  of  God.  And  from  the  first  promise  in  the 
garden,  till  the  vail  of  the  temple  was  rent  in 
twain,  all  human  events  were  tending  towards 
this  one  point.  The  whole  Jewish  ritual  was 
but  like  the  gorgeous  clouds  of  red  and  purple 
which  betoken  the  rising  of  the  sun.  The 
manifestation  was  gradual,  more  by  clouds  than 
by  substance,  yet  all  pointed  hither.  The  blood 
of  \dctims,  the  tabernacle,  the  temple,  the  She- 
kinah  over  the  ark,  the  propitiatory  into  which 
the  cherubim  bowed,  as  desiring  to  look — all 
was  but  a  tem]3orary  pageant,  whereby  this 
world  was  becoming  more  and  more  the  theatre 
of  this  mystery.  And  no  event  in  the  history 
of  this  globe  is  more  momentous,  than  that  he 
who  made  it  should  have  died  upon  it. 

IV.  The  ekd  of  this  i^iystery  is  the  glory 
OF  God  in  redemption.  "  To  the  intent  that 
now  might  be  known  by  the  Church  the  mani- 
fold wisdom  of  God."  Wisdom  is,  in  the  lan- 
guage of  heaven,  an  exalted  term,  infinitely  sur- 
passing cold  knowledge.     Like  holiness,  it  may 


424  THE    MYSTERY    OF    THE    GOSPEL. 

be  regarded  as  one  aspect  of  the  unclouded 
effulgence  of  all  tlie  attributes,  wlien  viewed  as 
compassing  infinite  ends  by  marvellous  instru- 
mentality ;  an  instrumentality  displaying  in  its 
working  every  trait  of  tlie  Godhead.  Jehovah  is 
the  only  wise  God.  He  has  chosen  that  redemp- 
tion should  be  the  choice  specimen  of  his  wisdom. 
It  is  "  the  glorious  Gospel  of  the  blessed  God." 
If  we  may,  even  for  a  moment,  conjecture 
the  reason  why  wisdom  holds  so  prominent  a 
place,  it  may  be  suggested,  that  tlie  union  of 
justice  and  mercy  in  one  transaction  was  a 
problem  which  all  heaven  could  not  solve,  and, 
when  solved,  filled  all  heaven  with  w^onder. 
The  love  of  Christ  is  a  love  which  passeth 
knowledge.  More  particularly  the  depths  of 
Divine  wisdom  were  laid  open  to  the  Gentiles. 
"  The  Greeks  seek  after  wisdom,"  but  their 
philosophy  was  a  groping  in  the  dark.  The 
Gospel  revealed  to  them  not  merely  God,  but 
God  the  Saviour,  God  manifest  in  the  flesh. 
There  was  a  combination  of  wonders  and  of 
glories,  like  the  cross-lights  from  the  play  of 
gems  in  the  breastplate  of  the  high  priest ;  but 
the  result  of  all  was  light  and  perfection. 


THE    MYSTERY    OF    THE    GOSPEL.  425 

V.  The  Church  is  the  organ  for  mais-ifest- 
ING  THIS  GLORY.  "  That  HOW  might  be  known 
by  tlie  Churcli  tlie  manifold  wisdom  of  God." 
The  Church,  my  brethren,  of  which  such  things 
are  spoken,  can  scarcely  be  a  mere  external 
organization  of  professors,  however  pure  their 
creed  or  seemly  their  ritual ;  still  less  a  hier- 
archy glorying  chiefly  in  matters  of  succession 
and  modes  of  government :  but  the  whole  num- 
ber of  God's  chosen,  who  have  been,  are,  or 
shall  be  gathered  into  one  under  Christ  as  a 
Head,  sanctified  in  Christ  Jesus,  called  to  be 
saints.  Of  this  body  Christ  is  the  husband, 
and  the  Head ;  nay,  he  condescends  to  regard 
it  as  no  less  necessary  to  the  completeness  of 
his  mediatorial  character,  than  the  human  body 
to  its  head ;  for  it  is  "  the  fulness  of  him  that 
fiUeth  all  in  all."  Of  old,  the  glory  of  the  Lord 
dwelt  in  the  temple  ;  thence  from  the  cherubim 
he  was  wont  to  shine  forth  :  that  temple  is  de- 
stroyed, but  there  is  another,  a  living  structure, 
"built  on  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  being  the  chief  corner- 
stone, in  whom  all  the  building,  fitly  framed 
together,  groweth  unto  a  holy  temple  in  the 


426       THE  MYSTERY  OF  THE  GOSPEL. 

Lord ;  in  whom  ye  also  are  builded  together  for 
a  habitation  of  God  through  the  Sj)irit  "  (Eph. 
ii.  22). 

In  the  ancient  temple,  the  shrine  of  shrines 
contained  the  ark  with  the  mercy-seat.  Such  also 
is  the  place  occupied  in  the  Church  of  Christ  by 
the  propitiatory  work  of  Christ,  as  that  which 
consecrates  the  whole  structure,  and  over  which 
the  glory  of  Jehovah  is  chiefly  visible. 

VI.  The  exhibitioi^  of  God's  wisdom  ex- 
tends TO  ALL  INTELLIGENT  BEINGS.     For  UOt  Only 

was  Paul  commissioned  to  j)reach  "  to  make  all 
men  see  what  was  the  dispensation  of  the  mys- 
tery, but  by  the  Church  the  wisdom  of  God 
was  to  be  made  known  unto  the  principalities 
and  powers  in  heavenly  places";  or,  in  plain 
terms,  to  the  heavenly  intelligences  (Eom.  viii. 
38).  In  other  places  these  same  terms  are  put 
in  connection  with  "  angels"  (i.  21)  ;  in  a  pre- 
ceding paragraph,  Christ  is  said  to  have  been 
set  "  in  heavenly  places,  far  above  all  principal- 
ity, and  power,  and  might,  and  dominion  " ;  and 
still  further  is  declared  to  be  the  Creator  of 
such  (Col.  i.  16). 


THE    MYSTERY    OF    THE    GOSPEL.  427 

Without  entering  into  minute  distinctions 
between  tlie  condition  of  angels  and  of  re- 
deemed souls,  who  are  declared  to  be  like  tliem, 
let  it  suffice  us  to  know,  that  both  agree  in  be- 
holding the  glory  that  shines  in  redemption. 

The  glorious  spirits  are  not  indifferent  to 
our  salvation. 

1.  Li  time.  Though  high  above  us,  they  are 
deeply  engaged  in  our  welfare.  The  sons  of  God 
sang  together  when  the  earth  was  made ;  and 
when  God  bringeth  in  his  only-begotten  into  the 
world,  he  saith,  Let  all  the  angels  of  God  wor- 
ship him.  They  celebrated  the  birth  of  the  Ke- 
deemer,  and  ministered  to  him  in  his  temptation. 
In  his  agony  in  the  garden,  "  there  appeared 
an  angel  unto  him  from  heaven  strengthening 
him."  And  if  these  blessed  spirits  veiled  their 
faces  dm^ing  the  hour  of  darkness,  how  speedily 
did  they  fly  to  announce  his  rising  from  the 
sejDulchre,  and  to  accompany  his  return  to  heav- 
en. Great  is  the  mystery  of  godliness :  God 
was  manifest  in  the  flesh,  seen  of  angels. 

Not  less  remarkable  is  their  interest  in  the 
Church.  The  angels  even  of  Christ's  little  ones 
do  always  behold   the  face  of  our  Father  in 


428  THE    MYSTERY    OF    THE    GOSPEL. 

heaven  (Matt,  xviii.  10).  The  ministers  and 
apostles  were  a  spectacle  to  angels  as  well  as 
men  (1  Cor.  iv.  9),  and  in  theii*  presence  the 
apostle  charges  Timothy,  "  I  charge  thee  before 
God,  and  the  Lord  Jesus  Christ,  and  the  elect 
angels"  (1  Tim.  v.  21).  An  obscure  passage  in 
the  epistle  to  the  Corinthians  seems  to  point  them 
out  as  present  in  church  assemblies  (1  Cor.  xi. 
10)  ;  and  we  who  are  saved  are  said  to  come  not 
only  to  the  heavenly  Jerusalem,  but  to  "  an  innu- 
merable company  of  angels  "  (Heb.  xii.).  It  is 
not  surprising,  therefore,  that  the  development 
of  these  mysteries  should  reach  even  unto 
them. 

It  is  not  without  meaning  that  the  cherubic 
emblems,  in  the  holiest  of  all,  and  amidst  the 
very  glories  of  Divinity,  hang  over  the  golden 
propitiatory,  as  if  they  would  pry  into  the  mys- 
tery :  "  which  things  the  angels  desire  to  look 
into"  (1  Pet.  i.  12).  "We  know  that  there  is 
joy  in  the  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth,  and  we  further  know, 
that  when  a  poor  beggar  died,  he  was  carried 
by  angels  into  Abraham's  bosom. 

2.  In  eternity,  the  angels  and  glorified  spirits 


THE    MYSTERY    OF    THE    GOSPEL.  429 

more  fully  beliold  the  glory  of  God  in  the  face 
of  Jesus  Christ.  The  propitiatory  work  of 
Christ  is  not  a  mere  preliminary  transaction, 
preparing  the  way,  and  then  vanishing  out  of 
sight :  it  is  derogatory  to  the  work  of  Christ  so 
to  consider  it.  It  is  the  very  scope  of  the  epis- 
tle to  the  Hebrews  to  exalt  the  Gospel  reality 
above  the  legal  shadows,  by  shomng  that  the 
former  is  eternal.  Some  are  for  merging  all  the 
priestly  work  of  Christ  in  that  which  is  kingly ; 
but  he  does  not  cease  to  be  either.  Thou  art  a 
priest  forever — forever — after  the  order  of  Mel- 
chizedek,  who  was  both  at  once.  It  is  as  our 
Great  High  Priest  that  he  hath  "passed  into 
the  heavens,"  "where  he  ever  liveth  to  make 
intercession  for  us."  Because  he  continueth 
ever,  he  "  hath  (says  the  apostle)  an  unchange- 
able priesthood"  (vii.  24);  he  is  "consecrated 
forevermore"  (vii.  28). 

True,  that  sacred  body  can  be  pierced  no 
more,  but  the  death  of  the  victim  was  but  part 
of  the  priest's  office.  Heaven  is  full  of  sacri- 
ficial recollections.  Christ  dies  no  more  forever, 
yet  forever  he  "  appears  in  the  presence  of  God 
for  us,"  his  hands  filled  with  j^riestly  oblations. 


430  THE    MYSTERY    OF    THE    GOSPEL. 

and  his  bosom  covered  with  the  sculptured 
names  of  his  tribes. 

Even  when,  in  a  ceii;ain  sense,  it  is  said  by 
the  Apostle  John  that  he  saw  no  temple  in  the 
heavenly  city,  the  reason  given  contains  a  sacri- 
ficial name,  "  for  the  Lord  God  Almighty  and 
the  Lamb  are  the  temple  thereof"  (xxi.  22). 
By  this  name  our  Lord  chooses  to  be  known, 
and  by  this  symbol  to  manifest  himself  even  in 
the  New  Jerusalem.  "  In  the  midst  of  the 
throne  .  .  .  stood  a  Lamb,  as  it  had  been  slain  " 
(v.  6).  Even  the  Judge  does  not  lay  aside  the 
propitiatory  name ;  for  sinners  tremble  before 
the  wrath  of  the  Lamb  (vi.  17).  Nay,  he  is 
described  as  "  the  Lamb  slain  from  the  founda- 
tion of  the  world"  (xiii.  8).  What  can  we 
understand  by  this  recurrence  of  the  sacrificial 
language  and  emblems  in  the  heavenly  state, 
but  that  even  there  God  is  pleased  to  manifest 
his  glory  to  all  intelligences  in  and  through  the 
plan  of  redemption  ? 

In  like  manner,  the  ark  of  the  covenant  sur- 
vives the  final  catastrophe,  and  appears  in  heav- 
en. "  The  temple  of  God  was  opened  in  heaven, 
and  there  was  seen  in  his  temple  the  ark  of  his 


THE    MYSTERY    OF   THE    GOSPEL.  431 

testament  "  (xi.  19).  "  When  the  Lamb  stands 
on  Mount  Zion,  he  is  siuTounded  by  a  hundred 
and  forty-four  thousand,  having  his  Father's 
name  written  in  their  foreheads,  singing  with  a 
voice  of  praise,  as  the  voice  of  many  waters, 
and  as  the  voice  of  a  great  thunder "  (xiv.  1). 
It  is  the  work  of  redemption  which  they  praise. 
The  new  song  is  given  in  another  place  (v.  9)  : 
"  Thou  art  worthy  to  take  the  book,  and  to 
open  the  seals  thereof :  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood,  out  of 
every  kindred,  and  tongue,  and  peoj^le,  and  na- 
tion." Here  is  the  very  mystery  of  our  text; 
and  not  only  so,  but  what  follows  introduces 
the  higher  intelligences  as  beholding  God's 
manifold  wisdom  in  the  same  work,  for  it  is 
added :  "  And  I  beheld,  and  I  heard  the  voice 
of  many  angels  round  about  the  throne  .  .  .  and 
the  number  of  them  was  ten  thousand  times  ten 
thousand,  and  thousands  of  thousands,  saying 
with  a  loud  voice.  Worthy  is  the  Lamb  that 
was  slain,  to  receive  power,  and  riches,  and  wis- 
dom, and  strength,  and  honour,  and  glory,  and 
blessing." 

Here,  beyond  all  question,  we  have  the  an- 


432  THE    MYSTERY    OF    THE    GOSPEL. 

gelic  hosts  discerning  God's  glory  in  the  plan 
of  redemption. 

VII.  It  is  but  the  summing  up  of  what  has 
been  said,  to  declare  that  the  gloey  of  eedemp- 

TION  IS  ETEENAL. 

The  assumption  of  the  human  nature  by 
the  Son  of  God  was  not  for  a  season  merely. 
That  "  holy  thing,"  born  of  Mary,  was  "  called 
the  Son  of  God  "  (Luke  i.  35),  and  that  body 
will  never  cease  to  be  united  in  one  person  with 
the  adorable  Word.  Glorious  as  shall  be  that 
second  epiphany  of  the  Lord  Jesus  (2  Thess.  i. 
8),  when  he  shall  be  revealed  from  heaven  with 
his  mighty  angels,  to  be  glorified  in  his  saints 
and  to  be  admired  in  them  that  believe,  it  shall 
be  but  the  first  step  of  a  triumphal  progress ; 
for  our  Savioui',  who  is  "  Jehovah  of  hosts," 
shall  reign  in  Mount  Zion,  and  in  Jerusalem, 
and  before  his  ancients  gloriously "  (Isa.  xxiv. 
23).  When  there  shall  be  no  more  sun  ;  when 
the  shadows  on  this  terrestrial  dial  shall  no 
longer  mark  successive  centuries;  when  the 
angel,  standing  on  the  ocean  and  the  land,  and 
lifting  up  his  hand  to  heaven,  shall  swear  by 


THE    MYSTERY    OF    THE    GOSPEL.  433 

Him  that  livetli  forever  and  ever^  that  time 
shall  be  no  longer  (Ap.  x.  6),  the  wisdom  of 
God  shall  still  be  studied  by  the  principalities 
and  powers  in  heavenly  places. 

Of  other  planets  and  systems  we  know  little. 
Analogy  would  suggest  that  they  are  inhabited, 
and  the  Scripture  seems  to  teach  that  they 
would  be  made  in  vain  if  they  were  not ;  for 
we  read  (Isa.  xlv.  18)  of  God's  making  the 
earth — "  he  hath  established  it,  he  created  it 
not  in  vain,  he  formed  it  to  be  inhabited." 
But  leaving  this  where  we  find  it,  in  obscurity, 
one  thing  is  certain,  whatever  worlds  there 
are,  and  whatever  inhabitants,  our  Kedeemer  is 
above  all,  and  admired  of  all ;  that  at  the  name 
of  Jesus  every  knee  should  bow,  of  things  in 
heaven,  and  things  in  earth,  and  things  under 
the  earth"  (Phil.  ii.  10).  And  it  is  in  his 
character  of  Mediator  that  he  reigns — a  priestly 
King,  over  a  kingdom  of  priests.  Well  he  re- 
members Calvary,  nor  lets  his  saints  forget ! 
The  crown  he  wears  is  over  subjects  purchased 
with  blood.  "  The  nations  of  them  that  are 
saved,"  are  led  by  the  "  Lamb  which  is  in  the 
midst  of  the  throne,"  having  washed  their  robes, 

19 


434  THE    MYSTERY    OF    THE    GOSPEL. 

and  made  tliem  wLite  in  liis  very  blood  (Eev. 
vii.  14).  JSTo  longer,  indeed,  is  he  crowned  with 
thorns,  yet  his  diadem  seems  still  crimsoned 
with  expiatory  drops !  He  chooses  still  to  be 
called  Jesus— still  to  appear  as  the  Saviour. 

Let  us  beware,  then,  how  we  regard  this 
mystery  of  redemption  as  a  transitory  arrange- 
ment,  a  tragical  exhibition,  which  at  some  shift- 
ing of  the  scene  shall  give  place  to  higher  glo- 
ries.    All  higher  glories,  and  they  are  infinite, 
are  but  the  development  of  this ;  the  unfolding 
of  the  plant  into  "  the  bright  consummate  flower." 
The  Shekinah,  or  visible  radiance,  was  once  pent 
within  curtains,  and  stationary  above  the  ark ; 
but  what  do  we  read  ?—"  the  earth  shall  be 
filled  with  the  glory  of  the  Lord  "  (Num.  xiv. 
21)  ;  "  the  glory  of  the  Lord  shall  endure  for- 
ever "  (Ps.  civ.  31) ;  the  cloud  of  light  which 
once  filled  the  tabernacle  (Ex.  xl.  34)  and  the 
temple  (1  Kings  viii.  11)  shall  rise  and  expand 
over  all  worlds. 

I  readily  admit  that  all  this  would  be  over- 
strained, if  the  end  of  God  in  providence  and 
grace  were  the  mere  happiness  of  saved  souls. 
Such,  however,  is  his  end,  only  in  order  to  some- 


THE    MYSTERY    OF    THE    GOSPEL.  435 

thing  liiglier :  even  "  to  the  praise  of  the  glory 
of  his  grace,  wherein  he  hath  made  us  accepted 
in  the  Beloved  "  (i.  6).  The  bliss  of  saints  does 
indeed  show  forth  his  glory,  but  the  holiness 
and  perfection  of  all  elect  angels  and  men  are 
but  a  mirror  for  the  reflection  of  Jehovah,  the 
chief  reflection  being  from  the  face  of  Jesus 
Christ.  Without  such  a  miiTor,  God  could  not 
be  seen.  He  dwelleth  "  in  the  light  which  no 
man  can  approach  unto :  whom  no  man  hath 
seen,  or  can  see"  (1  Tim.  vi.  16).  "Not  that 
any  man  hath  seen  the  Father,  save  he  which  is 
of  God,  he  hath  seen  the  Father  "  (John  vi.  46). 
"  The  only-begotten  Son,  he  hath  revealed  him." 
Jehovah  is  the  Mystery  of  mysteries,  but  the 
Word  hath  revealed  him — the  Word,  so  called, 
as  the  great,  the  only  Revealer,  who  enlightens 
every  one  who  is  enlightened.  He  that  hath 
seen  Jesus,  hath  seen  the  Father. 

If  this  revelation  took  place  in  some  degree 
during  Christ's  humiliation,  how  much  more 
when  he  shall  come  again  the  second  time, 
mthout  sin,  unto  salvation.  Even  then,  the 
indwelling  glory  of  Jehovah  will  be  in  Christ. 
He  will  be  God  to  us  even  in  heaven.     Even  in 


436       THE  MYSTERY  OF  THE  GOSPEL. 

heaven  the  fulness  of  the  Godhead  shall  dwell 
in  him  bodily.  Grace  shall  reign  through  his 
righteousness  unto  eternal  life.  'Not  merely  as 
a  victor  or  a  king  shall  he  then  shine,  but  as 
one  who  has  triumphed  by  blood.  "  I  saw 
heaven  opened,"  says  the  rapt  evangelist  and 
prophet  and  beloved  disciple  John  (Eev.  xix.), 
"  the  faithful  and  true ;  ...  and  in  righteous- 
ness doth  he  judge  and  make  war;  his  eyes 
were  as  a  flame  of  fire,  and  on  his  head  were 
many  crowns ;  and  he  was  clothed  with  a  ves- 
ture dipped  in  blood ;  and  his  name  is  called 
the  Word  of  God."  It  is  as  if  that  glorious 
body  were  still  scaiTed,  that  neither  saints  nor 
angels  should  forget  to  all  eternity  the  baptism 
whei^ewith  he  was  baptized. 

My  brethren,  I  find  no  Scripture  warrant  for 
believing  that  even  in  eternity  w^e  shall  be  able 
to  gaze  upon  the  absolute  God,  or  behold  him 
except  in  the  face  of  Jesus  Christ.  It  hath 
"pleased  the  Father  that  in  Him  should  all 
fulness  dwell ;  and  having  made  peace  by  the 
blood  of  his  cross,  by  him  to  reconcile  all  things 
unto  himself;  by  him,  I  say,  whether  they  be 
things  in  earth,  or  things  in  heaven  "  (Col  i. 


THE    MYSTERY    OF    THE    GOSPEL.  437 

19).  For  as  Divine  glory  is  effulgent  in  tlie 
Head,  so  its  milder  beams  will  radiate  from  tlie 
members,  tlie  saints — the  fulness  of  him  that 
filleth  all  in  all :  and  as  a  thousand  gems  reflect 
one  and  the  same-ray  of  light,  in  manifold  vari- 
eties of  brilliant  colors,  so  ten  thousand'  times 
ten  thousand  saints,  each  in  his  special  peculiar 
way,  shall  mirror  forth  the  varied  glories  of 
grace  ;  "  that  unto  principalities  and  powers  in 
heavenly  places  might  be  known  hy  the  Church 
the  manifold  wisdom  of  God."  The  bride  of 
Christ  shall  then  indeed  be  "  a  glorious  Church, 
not  having  spot  or  wrinkle,  or  any  such  thing," 
(v.  27)  ;  and  the  voice  of  the  Bridegroom  shall 
proclaim  anew,  "  Thou  art  all  fair,  my  love ; 
there  is  no  spot  in  thee  !  "     (Cant.  iv.  6.) 

O  mysterious  and  soul-ravishing  exaltation 
of  the  Church  !  that  God,  by  our  salvation,  by 
calling  and  "redeeming  ii8^  wretches,  womis,  all 
but  devils,  even  when  we  were  dead  in  sins, 
when  \\^  sought  him  not,  nay,  when  even  to 
the  last  we  resisted  him,  that  by  us  he  should 
show  forth  his  eternal  praise ;  and  this  agree- 
ably to  a  j)lan  before  all  ages — "^  that  he  might 
make  known  the  riches  of  his  glory  on  the  ves- 


438  THE    MYSTERY    OF    THE    GOSPEL. 

sels  of  mercy,  wliicli  he  liad  afore  prepared 
unto  glory ;  even  ns,  whom  lie  hatli  called,  not 
of  the  Jews  only,  but  also  of  the  Gentiles" 
(Kom.  ix.  23). 

Wonder  no  more  at  the  ralue  of  the  soul, 
or  that  there  is  joy  in  heaven  over  one  sinner 
that  repenteth.  Wonder  rather  at  the  abject 
folly  of  dead  souls  in  their  impenitency ;  that, 
caiTying  such  a  jewel  within  them,  they  think 
little  more  of  salvation  than  do  the  brutes  that 
perish.  And  O,  my  unconverted  hearers,  look 
within,  and  more  prize  that  immortal  part, 
which,  if  saved,  shall  be  a  gem  in  Christ's 
crown  to  all  eternity. 

Finally — 

VIII.  It  is  an  unspeakable  peivilege  for  a 

SIl^FUL  MAN  TO  BE  IISTTEUSTED  WITH  THE  PUBLICA- 
TION OF  THIS  MYSTEEY.  "  Uuto  me,  who  am  less 
than  the  least  of  all  saints,  is  this  grace  given,  that 
I  should  preach  among  the  Gentiles  the  unsearch- 
able riches  of  Christ."  Such  was  Paul's  view 
of  the  ministerial  office.  His  soul  sank  under 
it :  Who  is  sufficient  for  these  things  ?  Here 
was  the  spring  of  his  apostolic  zeal — the  riches 


THE    MYSTERY    OF   THE    GOSPEL.  439 

of  the  Gospel  in  contrast  with  his  own  poverty. 
As  he  turns  from  gazing  at  the  page  of  his 
commission,  on  which  a  single  name  fills  all 
with  its  radiance,  the  name  of  Jesus — to  look 
at  what  he  was,  what  he  is,  he  is  amazed  and 
overwhelmed  that  such  a  one  as  he  should  have 
this  honour.  He  looks  at  the  treasure  of  which 
he  is  a  steward — the  Ricliea  of  Christy  well  so 
called ;  riches  of  his  nature,  of  his  grace,  of  his 
atonement,  of  that  love  which  passeth  knowl- 
edge ;  riches  of  its  consequences,  in  the  wealthy 
bliss  of  millions  of  ovei^flowing  vessels  of  mercy. 
Unsearchable  riches!  incalculable  in  number, 
in  height,  in  depth.  A  river  of  life  flowing 
from  the  throne  of  God  and  of  the  Lamb,  un- 
searchable in  its  sovereign  source,  immeasurable 
and  unfathomable  in  its  ocean  flow. 

Eecurring  to  his  Jewish  and  Pharisaic  no- 
tions, he  remembers  when  God's  grace  was  a 
fountain  sealed — a  mere  laver  in  the  temple 
courts;  but  it  has  burst  over  the  brim,  and, 
like  the  waters  of  Ezekiel's  vision  (ch.  xlvii.), 
flows  in  a  mighty  stream,  deeper  and  wider,  to 
fill  the  earth.  He  has  the  key  to  many  an  an- 
cient oracle,  and  beholds  the  spread  of  the  Gospel 


440       THE  MYSTERY  OF  THE  GOSPEL. 

over  tlie  world.  Great  is  the  mystery  of  godli- 
ness— God  was  manifest  in  the  flesh — preached 
unto  the  Gentiles— believed  on  in  the  world. 

O  how  does  prophecy  break  forth  into  sing- 
ing at  the  prospect !  The  humbled  herald 
bows  low  at  receiving  a  commission  to  summon 
the  Gentiles.  He  is  now  the  Apostle  of  the 
Gentiles.  He  sees  the  temple  exalted,  and  all 
nations  flowing  unto  it  (Is.  ii.  2).  There  the 
branch  of  Jesse  is  erected  as  the  ensign  of  the 
people,  to  which  the  people  seek.  The  once 
hidden  glory  of  the  Lord  is  revealed,  and  all 
flesh  shall  see  it  together  (Is.  xlix.  6).  "  As  I 
live,  saith  Jehovah,  thou  shalt  surely  clothe 
thee  with  them  all  as  with  an  ornament,  and 
bind  them  on  thee  as  a  bride  doeth  (v.  18). 
On  every  side  are  gathering  converts.  Does 
he  look  toward  the  land  ?  The  forces  of  the 
Gentiles  are  coming  to  Zion,  the  multitude  of 
camels,  the  di'omedaries  of  Midian  and  Ephah, 
they  of  Sheba,  bringing  gold  and  incense,  the 
caravans  of  Asia  and  the  flocks  of  sacrifice. 
Does  he  look  toward  the  sea  ?  He  descries  not 
merely  the  distant  single  sail,  but  the  fleets  of 
converted  nations,  and  he  says,  "  who  are  these 


THE  MYSTERY  OF  THE  GOSPEL.       441 

that  fly  as  a  cloud,  and  as  the  doves  to  their 
windows,  whitening  the  ocean  with  their  can- 
vas ?  The  ships  of  Tarshish  are  bringing  the 
sons  of  Zion  from  far,  their  silver  and  their  gold 
with  them,  unto  the  name  of  Jehovah  "  (Mai. 
i,  11).  For  from  the  rising  of  the  sun  even  unto 
the  going  down  of  the  same,  his  name  shall  be 
great  among  the  Gentiles. 

"  Praise  is  in  all  her  gates  ;  upon  her  walls 
Is  heard  salvation.     Eastern  Java  there 
Kneels  -with  the  native  of  the  furthest  West, 
And  Ethiopia  spreads  abroad  the  hand 
And  worships.     Her  report  has  travelled  forth 
Into  all  lands.     From  every  clime  they  come, 
To  see  thy  beauty  and  to  share  thy  joy  !  " 

COWPEE. 

Here,  then,  is  the  unsearchable  riches  be- 
stowed on  the  Gentiles.  Here  is  the  glory  of 
the  Church,  and  by  the  Church  is  reflected 
God's  manifold  wisdom.  And  I  (we  seem  to 
hear  the  apostle  cry),  I  am  a  chosen  vessel 
to  convey  this  blessing !  I,  who  was  a  self- 
righteous  Pharisee,  who  sat  by  to  see  the  blood 
of  Stephen  shed,  I  who  "  beyond  measure  per- 
secuted the  Church  and  wasted  it " ;  pursuing 

18* 


442  THE    MYSTERY    OF    THE    GOSPEL. 

disciples  "  unto  the  death " ;  breathing  out 
threatening  and  slaughter,  and  being  exceeding 
mad  against  them,  made  havoc  of  the  flock  and 
caused  them  to  blaspheme.  I  who  am  the 
least  of  the  apostles,  not  meet  to  be  called  an 
apostle,  nay  less  than  the  least  of  all  saints,  have 
this  commission  !     To  me  is  this  grace  given  ! 

Can  you  wonder,  my  brethren,  at  the  subse- 
quent self  devotion  of  Paul,  that  he  henceforth 
could  know  nothing  else,  that  he  S23eeded  over 
sea  and  land  to  fulfil  his  calling  ?  No.  It  is 
the  vital  spirit  of  every  ancient,  of  every  mod- 
ern missionary.  What  were  chains  to  such  a 
man  ?  "  I  am  ready,  not  to  be  bound  only,  but 
to  die  for  the  name  of  the  Lord  Jesus."  What 
was  jeopardy  of  life ?  "I  count  not  my  life 
dear  unto  myself,  so  that  I  might  finish  my 
course  with  joy,  and  the  ministry  which  I  have 
received  of  the  Lord  Jesus,  to  testify  the  Gos- 
pel of  the  grace  of  God  "  (Acts  xx,  24).  It  was 
not  a  transient  fervour.  It  stood  the  test.  The 
marks  or  signs  of  an  apostle  were  on  him  (Acts 
xxi.).  He  was  in  labours  abundant,  in  stripes 
above  measure,  in  prisons  frequent,  in  deaths 
oft,  in  perils  by  land  and  sea,  from  violence  and 


THE    MYSTERY    OF    THE    GOSPEL.  443 

treachery,  in  weariness  and  painfulness,  and 
watcliings  and  hunger  and  cold  and  nakedness 
and  shipwreck.  Yet  none  of  these  things  moved 
him.  How  could  they  ?  Two  thoughts  ex- 
pelled all  others,  and  reigned  in  his  soul — his 
own  baseness  and  the  unsearchable  riches  of 
Christ,  his  own  sin  and  the  glory  of  the  Gospel. 
Every  Gentile  convert  was  a  jewel  in  his  crown. 
Again  and  again  he  asseverates  that  he  men- 
tions them  without  ceasing  in  his  prayers. 
Though  himself  a  prisoner,  he  exclaims,  "  What 
is  our  hope  or  joy  or  crown  of  rejoicing  ?  Are 
not  even  ye  in  the  presence  of  our  Lord  Jesus 
Christ  at  his  coming  ?  "  (1  Thess.  ii.) 

Contemplate  here  the  true  temper  of  the 
missionary.  To  such  a  one,  life  will  seem  a 
rapid  current,  for  it  will  be  filled  with  the  haste 
of  fervid  action.  Oceans  will  become  mere 
straits  to  such  a  zeal.  The  place,  the  cii'cum- 
stances  of  labour,  will  be  mere  dust  on  the  bal- 
ance. So  that  the  Gospel  be  preached,  it  will 
matter  little  in  what  language  or  amidst  what 
dangers.  The  preacher  thus  fired  will  hence  be 
able  to  fly  from  the  impulsive  thought  of  his 
own  unworthiness  and  the  glory  of  tlie  Gospel. 


444  THE    MYSTERY    OF    THE    GOSPEL. 

Here,  my  brethren,  here  is  the  altar  from 
whose  coals  to  kindle  missionary  zeal.  If  we 
have  the  honour  of  Christ,  and  his  glory  in  sav- 
ing men,  we  shall  not  limit  our  desires  to  the 
relieving  of  their  bodies,  or  the  illumination  of 
their  minds.  We  shall  behold  in  them  the 
purchase  of  Christ's  blood,  and  shall  rush  into 
the  battle  that  we  may  win  souls.  To  reach 
them  we  need  not  traverse  continents,  nor  cross 
oceans.  They  are  around  us,  amidst  the  blaze 
of  these  glories,  in  the  noontide  of  the  Gospel. 
But  how  are  they  affected  by  it !  Just  as  the 
corpses  in  yonder  graveyard  by  the  sun  of 
heaven.  Yet  we  are  bound  to  hold  forth  Christ 
to  them.  And  doubtless  God  will  open  some 
blind  eyes  to  behold  the  light  of  his  glory  in 
the  face  of  Jesus  Christ.  Be  it  ours  to  know 
no  other  watchword,  to  publish  no  other  Gos- 
pel, to  seek  no  other  science,  to  die  in  no  other 
faith ! 

Happy  if,  with  my  latest  breath, 
I  may  but  gasp  his  name. 
Preach  him  to  all,  and  cry  in  death, 
Behold,  behold  the  Lamb  1 


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